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使徒行传生命读经 · 第56篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 二十二 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (22)
1读经：使徒行传21:1-26。在保罗与以弗所召会的长老有了郑重且宝贵的交通（徒二十13～35）以后，他『就跪下，同众人祷告。』（徒二十36。）最后，他们送保罗上船去。行传二十一章一节说，『我们离别了众人，就开船直航，来到哥士，第二天到了罗底，从那里到帕大喇。』
1Scripture Reading: Acts 21:1-26 After Paul’s solemn and precious fellowship with the elders of the church in Ephesus (20:13-35), “he knelt down with them all and prayed” (20:36). Eventually, they escorted Paul to the ship. Acts 21:1 says, “Now it came about that when we parted from them and set sail, we took a straight course and came to Cos, and on the next day to Rhodes, and from there to Patara.” The Greek word translated “parted” may also be rendered “tore ourselves
2保罗和他的同伴在帕大喇遇见一只船要开往腓尼基，就上船起行。（徒二一2。）他们驶往叙利亚，下到推罗。『我们找著了门徒，就在那里住了七天。他们藉著那灵对保罗说，不要上耶路撒冷去。』（徒二一4。）在二十章二十三节圣灵指示保罗，在耶路撒冷有捆锁与患难等著他。圣灵的见证只是豫言、豫告，不是嘱咐。因此，保罗不该以此为命令，乃该以此为警告。如今在二十一章四节，那灵藉著基督身体的一些肢体，进一步告诉他不要上耶路撒冷。保罗既实行基督身体的生活，就该把这话当作从元首来的，接受并顺从。
2At Patara Paul and his company found a ship crossing over to Phoenicia, went on board, and set sail (v. 2). They sailed to Syria and came down to Tyre. “And having sought out the disciples, we remained there seven days; and they told Paul through the Spirit not to set foot in Jerusalem” (v. 4). In 20:23 the Holy Spirit made known to Paul that bonds and afflictions awaited him in Jerusalem. The Holy Spirit’s testifying concerning this was only a prophecy, a foretelling, not a charge. Therefore, Paul should have taken it not as a command but as a warning. Now in 21:4 the Spirit took a further step to tell him, through some members of the Body, not to go to Jerusalem. In practicing the Body life, Paul should have taken this word and obeyed it as a word from the Head
到多利买和该撒利亚
TO PTOLEMAIS AND CAESAREA
3二十一章七、八节接著说，『我们行完了航程，从推罗来到多利买，问候弟兄们，同他们住了一天。第二天，我们离开那里，来到该撒利亚，就进了传福音者腓利家里，和他同住，他是那七个执事里的一个。』保罗无论到那里，都看望弟兄们，并与他们同住。（徒二一4，7。）他实际的实行召会的身体生活，照著他论到基督身体的教训而活。十、十一节说，『我们多住了几天，有一个申言者名叫亚迦布，从犹太下来。到了我们这里，就拿保罗的腰带，捆上自己的手脚，说，圣灵这样说，犹太人在耶路撒冷，要如此捆绑这腰带的主人，把他交在外邦人手里。』圣灵再次间接的藉著基督身体的一个肢体，豫告保罗，在耶路撒冷所要临到他的事。这又是豫言性质的警告，不是命令。这是元首再次藉著祂的身体说话，保罗既实行基督身体的生活，就该听从。
3Acts 21:7 and 8 go on to say, “And when we finished the voyage from Tyre, we arrived at Ptolemais; and having greeted the brothers, we remained one day with them. And on the next day we went out and came to Caesarea; and entering into the house of Philip the evangelist, who was one of the seven, we remained with him.” Wherever Paul went he visited the brothers and stayed with them (vv. 4-7). He was actually practicing the Body life of the church, living according to what he taught concerning the Body of Christ. Acts 21:10 and 11 say, “And while we remained there many days, a certain prophet named Agabus came down from Judea. And he came to us and took Paul’s girdle; and having bound his own feet and hands, he said, Thus says the Holy Spirit, In this way shall the Jews in Jerusalem bind the man whose girdle this is and deliver him into the hands of the Gentiles.” Here the Holy Spirit told Paul again, not directly but through a member of the Body, what would befall him in Jerusalem. This was again a warning in the nature of a prophecy, not a charge. It was again the Head speaking through the Body, which Paul should have listened to in the practice of the Body life.
4十二节继续说，『我们听见这话，就和当地的人苦劝保罗不要上耶路撒冷去。』『我们』包括了作者路加。在这里，基督的身体藉著许多肢体发表感觉，苦劝保罗不要上耶路撒冷去。但由于他豫备好为主牺牲性命的坚决意愿，就不听劝。十三节论到这事说，『保罗却回答说，你们为甚么痛哭，使我心碎？我为主耶稣的名，不但被捆绑，就是死在耶路撒冷，我也准备好了。』保罗既不听劝，就迫使基督身体的肢体将这事留给主的旨意。十四节说，『保罗既不听劝，我们也就静默，只说，愿主的旨意成就。』
4Verse 12 continues, “And when we heard these things, both we and those in that place entreated him not to go up to Jerusalem.” The “we” includes Luke the writer. Here the Body, through many members, expressed its feeling, entreating Paul not to go to Jerusalem. But due to his strong will in being ready even to sacrifice his life for the Lord, he would not be persuaded. Concerning this, verse 13 says, “Then Paul answered, What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus.” Since Paul would not be persuaded, the members of the Body were forced to leave this matter to the will of the Lord. Verse 14 says, “And when he would not be persuaded, we were silent, having said, The will of the Lord be done
到耶路撒冷，
TO JERUSALEM,
结束第三次的行程
ENDING THE THIRD JOURNEY
5十五、十六节说，『过了几天，我们便收拾行李，上耶路撒冷去。有该撒利亚的几个门徒也和我们同去，带著一个久为门徒的居比路人拿孙，我们好与他同住。』我们在十六节看见，他们在耶路撒冷要与拿孙同住。十七节继续说，『到了耶路撒冷，弟兄们欢欢喜喜的接待我们。』保罗第三次出外尽职的旅程，开始于十八章二十三节，结束于此。
5Acts 21:15 and 16 say, “And after these days, we got ready and went up to Jerusalem. And some of the disciples from Caesarea also went with us, bringing us to a certain Mnason of Cyprus, a disciple of long standing, with whom we were to lodge.” In verse 16 we see that they were to lodge with Mnason in Jerusalem. Verse 17 continues, “And when we had come to Jerusalem, the brothers welcomed us gladly.” This coming to Jerusalem was the end of Paul’s third ministry journey which began in 18:23
犹太教的反面影响神新约经纶与旧约安排的混杂
THE INFLUENCE OF JUDAISM A Mixture of God’s New Testament Economy with the Old Testament Dispensation
6按照十七节，保罗和他的同伴来到耶路撒冷，弟兄们欢欢喜喜的接待他们。十八节说，『第二天，保罗同我们去见雅各，长老们也都在那里。』这一节的『我们，』指明路加也在那里。
6According to 21:17, when Paul and his company came to Jerusalem, the brothers gladly welcomed them. Verse 18 says, “And on the following day Paul went in with us to James, and all the elders were present.” The word “us” in this verse indicates that Luke was present
7我们在十八节看见，保罗去见雅各。关于在耶路撒冷的难处，雅各是中心人物，因为他在使徒和耶路撒冷的长老中间是领头的。保罗和他的同工去见雅各时，长老们都在那里。这指明雅各在长老中间是领头的。
7In 21:18 we see that Paul went in to James. James was the central figure relating to the problem in Jerusalem, for he was a leader among the apostles and elders in Jerusalem. When Paul and his co-workers went in to see James, all the elders were present. This indicates that James was the leading one among the elders.
8保罗问候了长老们以后，『便将神藉著他的职事，在外邦人中所行的事，都一一述说出来。』（徒二一19。）保罗很有智慧，没有教训他们，反而陈明神藉著他的职事所行的事。他们听见了，就荣耀神。（徒二一20。）虽然耶路撒冷的长老为著神藉保罗的职事，在外邦人中所行的事荣耀神，但他们接著对他说，『弟兄，你看犹太人中信主的有多少万，并且都为律法热心。』多少万，或作无数，千千万万。无数信主的犹太人都为律法热心。二十节说到多少万信主的犹太人为律法热心的话，指明耶路撒冷的犹太信徒，仍然遵守摩西的律法，停留在旧约时代，在犹太教的强烈影响之下，将神新约的经纶与过时的旧约经纶混杂在一起。
8After Paul greeted the elders, “he related one by one the things which God did among the Gentiles through his ministry” (v. 19). Paul wisely did not teach them, but instead presented the things God had done through his ministry. When they heard this, they glorified God (v. 20). Although the elders in Jerusalem glorified God for what He had done among the Gentiles through Paul’s ministry, they nevertheless went on to say to him, “You observe, brother, how many thousands there are among the Jews who have believed, and all are zealous for the law.” The Greek word rendered “thousands” also means myriads, ten thousands. These myriads of the Jews who believed were all zealous for the law. The word in 21:20 about thousands of believing Jews being zealous for the law indicates how the Jewish believers in Jerusalem still kept the law of Moses, still remained in the Old Testament dispensation, and still were strongly under the Judaic influence, mixing God’s New Testament economy with the out-of-date economy of the Old Testament
9雅各写信给『散居的十二个支派，』（雅一1，）指明这封书信是写给犹太的基督徒。然而，雅各称这些在基督里的信徒为十二个支派，如同神旧约经纶里的选民，可能指明他对基督徒与犹太人，以及神新约经纶与旧约安排的分别，缺少清楚的看见。这也可能指明雅各不领悟，神在新约里已经将在基督里的犹太信徒，从神所看为弯曲世代（徒二40）的犹太人中拯救、圣别出来。神在祂新约的经纶里，看犹太信徒不再是为著犹太教的犹太人，乃是为著召会的基督徒。所以，犹太信徒乃是神的召会，应当与犹太人不同，从犹太人中分别出来，就像他们应当与外邦人不同，从外邦人中分别出来一样。（林前十32。）然而，作召会柱石的雅各，（加二9，）在他写给基督徒弟兄的书信里，仍然称他们为十二个支派。这违反了神新约的经纶。
9James addressed his Epistle to “the twelve tribes in the dispersion” (James 1:1), indicating that it was written to Christian Jews. However, to call these believers in Christ “the twelve tribes,” as God’s chosen people in His Old Testament economy, may indicate the lack of a clear view concerning the distinction between Christians and Jews, between God’s New Testament economy and the Old Testament dispensation. It may also indicate that James did not realize that God in the New Testament had delivered and separated the Jewish believers in Christ from the Jewish nation, which was then considered by God as a “crooked generation” (Acts 2:40). In His New Testament economy God no longer regards the Jewish believers as Jews for Judaism but as Christians for the church. Therefore, the Jewish believers, as the church of God, should be as distinct and separate from the Jews as from the Gentiles (1 Cor. 10:32). Nevertheless, James, as a pillar of the church (Gal. 2:9), in his Epistle to the Christian brothers, still called them “the twelve tribes.” This was contrary to God’s New Testament economy
10雅各在他的书信里也用了『会堂』一辞。（雅二2。）雅各用这辞，也许指明犹太信徒认为他们的聚集和聚集的地方，也是犹太会堂中的一个。雅各在他的书信中用这辞，也可能指明犹太基督徒认为，他们仍是犹太人的一部分，是按著旧约作神选民的；他们对于旧约神的选民与新约在基督里信徒的分别，缺少清楚的异象。
10In his Epistle James also uses the word “synagogue” (James 2:2). The use of this word by James may indicate that the Jewish believers considered their assembly and assembling place as one of the synagogues among the Jews. James’ use of this word in his Epistle may indicate that the Jewish Christians regarded themselves as still a part of the Jewish nation, as the chosen people of God according to the Old Testament, and that they lacked a clear vision concerning the distinction between God’s chosen people of the Old Testament and the believers in Christ of the New Testament.
11雅各二章八至十一节指明，在雅各的时候，犹太信徒仍然遵守旧约的律法。这符合雅各和耶路撒冷的众长老，在行传二十一章二十节对保罗所说的话：犹太人中信主的有多少万，都为律法热心。雅各和耶路撒冷的众长老，以及成万的犹太信徒，仍留在基督徒信仰与摩西律法的混杂里。他们甚至劝保罗实行这种半犹太教的混杂作法。（徒二一20～26。）他们不知道律法时代已经完全过去。恩典时代该受完全的尊重；凡不顾这两个时代之分别的，就是抵挡神时代的行政，就是严重破坏神建造召会作基督彰显的经纶计画。我们在行传二十一章看见，雅各与耶路撒冷的众长老形成了一种神新约经纶与旧约安排的混杂。实际上，雅各与众长老甚至助长这种混杂。当然他们没有忽略在基督里的信仰，但他们仍然为旧约热心。结果，在耶路撒冷有了宗教的混杂。我们都需要对这事有清楚的领会。
11James 2:8-11 indicates that the Jewish believers at James’ time were still practicing the keeping of the Old Testament law. These verses correspond to the word in Acts 21:20 spoken to Paul by James and the elders in Jerusalem concerning the zeal of the thousands among the Jews who believed for the law. James, the elders in Jerusalem, and many thousands of Jewish believers still remained in a mixture of the Christian faith and the Mosaic law. They even advised Paul to practice such a semi-Judaic mixture (21:20- 26). They were not aware that the dispensation of law was altogether over and that the dispensation of grace should be fully honored, and that any disregard of the distinction between these two dispensations would be contrary to God’s economical plan for the building up of the church as the expression of Christ. In chapter twenty-one of Acts we see that James and the elders in Jerusalem had formed a mixture of God’s New Testament economy with the Old Testament dispensation. Actually James and the elders were even promoting this mixture. Of course, they did not neglect faith in Christ, but they were still zealous for the Old Testament. As a result, there was a religious mixture in Jerusalem. We all need to have a clear understanding of this
保罗被指控背道
Paul Accused of Apostasy
12雅各题到多少万信主的犹太人都为律法热心，接著对保罗说，『他们听说，你教训一切在外邦的犹太人背弃摩西，对他们说，不要给孩子行割礼，也不要遵行规例。』（徒二一21。）离弃摩西的律法，不行割礼，不照著死的字句规例，乃是真正照著神新约的经纶。但不信的犹太人，甚至在基督里的犹太信徒，竟认为这些是背弃神旧约的经纶。把旧约的经纶摆在一边当然不是背道；反之，那是完成一部分的真理。但是雅各和其他长老，利用耶路撒冷多少万信主之犹太人中间的光景，想要说服保罗。
12Referring to the thousands of Jews who believed and were zealous for the law, James went on to say to Paul, “And they have been instructed concerning you that you are teaching all the Jews throughout the nations apostasy from Moses, telling them not to circumcise their children, nor to walk according to the customs” (v. 21). To leave the law of Moses, not to circumcise, and not to walk according to the customs of dead letters are really according to God’s New Testament economy. But these were considered by the unbelieving Jews and even by the Jewish believers in Christ to be apostasy from God’sOld Testament dispensation. It certainly is not apostasy to put aside the Old Testament economy. Rather, that is part of the carrying out of the truth. Nevertheless, James and the other elders used the situation among the thousands of believing Jews in Jerusalem in order to persuade Paul.
13那些信主的犹太人听到有关保罗的事，就事实而言他们很正确，但他们指控保罗背道就错了。保罗在写给加拉太人的书信里清楚的说，律法已经被摆在一边，他向律法死了：『我藉著律法，已经向律法死了，叫我可以向神活著。』（加二19。）这就是说，保罗不再与律法有任何关联。他向律法死了，意即在律法下的义务，就是与律法的关系，已经了结。因此，在行传二十一章保罗末次上耶路撒冷以前，已经清楚写信给加拉太人说，他已经向律法死了，与律法完全没有关系了。就事实而论，犹大人是对的，但他们曲解事实，指控保罗教导人背道。背道是异端的事。保罗离弃律法既不是背道，也不是异端，乃是实行神新约经纶的真理。然而，反对者取用这些事实并加以曲解。今天反对我们的人也在作同样的事。按照二十一节，保罗教训犹太人背弃摩西，对他们说，不要给孩子行割礼，也不要遵行规例。我相信保罗的确教训人不再需要行割礼。但是我们曾指出，他给提摩太行了割礼。（徒十六1～3。）所以，反对他者的批评是不公平的。
13Those believing Jews who had been instructed concerning Paul were correct as to the facts, but they were mistaken in accusing Paul of apostasy. In the Epistle to the Galatians Paul clearly says that the law has been put aside, and that he is dead to the law: “I through law have died to law that I might live to God” (Gal. 2:19). This means that Paul no longer had anything to do with the law. For him to have died to the law means that the obligation under the law, the relationship to the law, was terminated. Hence, before Paul came to Jerusalem the last time in Acts 21, he had clearly written to the Galatians that he was dead to the law and had nothing to do with it. The Jews were right regarding the facts, but they twisted the facts by accusing Paul of teaching apostasy. Apostasy is a matter of heresy. Paul’s departure from the law was neither apostasy nor heresy; it was the practice of the truth of God’s New Testament economy. However, the opposers took the facts and twisted them. Our opposers do the same thing today. According to 21:21, Paul taught apostasy from Moses, telling the Jews not to circumcise their children nor to walk according to the customs. I believe that Paul did teach that it was no longer necessary to practice circumcision. Yet, as we have pointed out, he had Timothy circumcised (16:1-3). The criticism of his opposers, therefore, was not fair
14犹太人也宣称，保罗教训人不要遵行规例。在这事上他们很准确。但是有关保罗职事的报导，所传到耶路撒冷的只有部分是真实的。今天我们的光景也是一样。
14The Jews also claimed that Paul taught the people not to walk according to the customs. In this matter they were accurate. Nevertheless, the report that went to Jerusalem concerning Paul’s ministry was only partially true. The situation is the same with us today
要求保罗与有愿在身的人
The Requirement That Paul Be Purified
一同行洁净的礼
with Those Who Had a Vow on Themselves
15在二十二节和二十三节上半，雅各和众长老对保罗说，『众人总会听见你已来了，这可怎么办?你就照著我们所告诉你的行罢。』在二十三节，雅各和众长老不是向保罗题议，乃是向他要求，吩咐他照著他们告诉他的而行。
15In 21:22 and 23a James and the elders said to Paul, “What then is to be done? They will certainly hear that you have come. Therefore do what we tell you.” Literally, the Greek word translated “what” mean “this that.” In verse 23 James and the elders did not propose something to Paul; rather, they required it of him, telling him to do what they said to him
16雅各和众长老接著说，『我们这里有四个人，都有愿在身；你带这些人去，与他们一同行洁净的礼，替他们缴费，叫他们得以剃头，这样，众人就可知道，先前所听说你的事都是虚的，反而你自己却是按规律而行，遵行律法。』（徒二一23下～24。）二十三节所说的愿，是指拿细耳人的愿。（民六2～5。）保罗与拿细耳人一同行洁净的礼，就是与他们一同成为拿细耳人，和他们一同还愿。七十士希腊文译本在民数记六章三节，用了『洁净』这辞来描述拿细耳人的义务。许拿细耳人的愿，就是在神面前行洁净的礼。
16James and the elders went on to say, “Four men are with us who have a vow on themselves; take these and be purified with them, and pay their expenses that they may shave their heads; and all will know that there is nothing to the things of which they have been instructed concerning you, but that you yourself also walk orderly, keeping the law” (vv. 23b - 24). The vow mentioned in verse 23 was the Nazarite vow (Num. 6:2-5). For Paul to be purified with the Nazarites was to become a Nazarite with them, joining them in their vow. The word “purely” is used in the Septuagint in Numbers 6:3, in describing the Nazarite’s duties. To take the Nazarite vow is a purification before God.
17除了吩咐保罗与那四个有愿在身的人一同行洁净的礼，雅各和众长老也吩咐保罗替他们缴费，叫他们得以剃头。替他们所缴的费，指拿细耳人为著完成洁净的礼，所需缴纳献祭的费用。（民六13～17。）这对贫穷的拿细耳人，是非常昂贵的。富人替贫穷的拿细耳人缴纳献祭的费用，是犹太人中间的规例，被认为是极其虔诚的证明。剃头是完成拿细耳人之愿时所作的。（民六18。）这里的剃头，与十八章十八节的剪发不同，那是为著私下所许的愿。我们点出过：十八章十八节的愿是犹太人为感谢神，在任何地方，藉著剪发所履行的一种个人的愿。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。保罗在行传十八章私下许了愿，神似乎容忍这事，也许是因为这是在耶路撒冷以外私下所许的愿，对信徒的影响不大。
17In addition to telling Paul to be purified with the four who had a vow on themselves, they told him to pay their expenses so that they might shave their heads. Paying their expenses refers to the cost of the offerings which a Nazarite had to pay for the completion of his purification (Num. 6:13-17). This was very expensive for the poor Nazarites. It was a custom among the Jews, and was considered a proof of great piety, that a rich person would pay the expenses of the offerings for the poor. The shaving of the head was to be done at the completion of the Nazarite vow (Num. 6:18). This shaving differed from the shearing in Acts 18:18, which was for a private vow. We have emphasized the fact that the vow in 18:18 was a private vow in any place by the Jews for thanksgiving, with the shearing of hair. It differed from the Nazarite vow, which had to be carried out in Jerusalem with the shaving of the head. In Acts 18 Paul had a private vow, and it seems that God tolerated it, probably because it, being a private vow accomplished in a place other than Jerusalem, would not have had much effect on the believers
18二十一章二十六节说，『于是第二天，保罗带著那四个人，与他们一同行了洁净的礼，进了殿，报明洁净的日期满足，只等祭司为他们各人献上供物。』在此我们看见保罗有分于他们拿细耳人的愿。保罗要这样作，就必须进殿，与拿细耳人一同留在那里，直到满了还愿的七日；然后祭司要为各人献祭，包括保罗在内。他当然清楚这是旧约过时的作法，按著他新约职事所教导的原则，在神新约的经纶里，这是应当弃绝的。然而，他竟去作了；这或许是由于他犹太的背景，这背景也表现在十八章十八节他私下还愿的事上；也或许是因他实行林前九章二十节自己所说的话。无论如何，他的容忍使神新约的经纶濒于险境，这是神所不肯容忍的。我们将要看见，就在他们还愿将要结束时。神许可一场暴动发生。（徒二一27。）
18Acts 21:26 says, “Then Paul took the men on the following day, and having been purified with them entered into the temple, giving notice of the completion of the days of the purification, until the offering was offered for each one of them.” Here we see that Paul participated in their Nazarite vow. In order to do this, Paul had to enter into the temple and remain there with the Nazarites until the completion of the seven days of the vow. Then the priests would offer the offerings for each one of them, including him. Paul surely was clear that such a practice was of the out-of- date dispensation, which, according to the principle of his teaching in the New Testament ministry, should be repudiated in God’s New Testament economy. Yet he went through with it, probably because of his Jewish background, which was also manifested in his earlier private vow in 18:18, and because he was practicing his word in 1 Corinthians 9:20. However, his toleration jeopardized God’s New Testament economy, which God would not tolerate. As we shall see, just at the time when their vow was to be concluded, God allowed an uproar to rise up (v. 27).
神对付在耶路撒冷的混杂
God’s Dealing with the Mixture in Jerusalem
19将犹太教的作法与神新约的经纶混杂在一起，不仅在神的经纶上是错误的，在神眼中也是可憎的。不过十年左右，神就藉著提多和他的罗马军队毁灭了犹太教的中心，耶路撒冷和圣殿，结束了这严重的混杂。这拯救了召会，使召会从犹太教的破坏中绝对的分别出来。
19The mixture of Judaic practices with God’s New Testament economy was not only erroneous in God’s dispensation, but also abominable in the eyes of God. This gross mixture was terminated by Him a mere ten years or so later with the destruction of Jerusalem and the temple, the center of Judaism, through Titus and his Roman army. This rescued the church and absolutely separated it from the devastation of Judaism
20神拣选保罗作祂的器皿，不仅为著完成祂新约的启示，（西一25，）也为著完成祂新约的经纶；（弗三，7～8；）因此神也许容忍保罗在十八章十八节私下还愿，但绝不容许他有分于拿细耳人的愿，这种严格的犹太教作法。保罗去耶路撒冷时，也许有意清理那里召会所受犹太教的影响，但神知道那里的召会是无可救药的。所以，因著祂的主宰，祂容许保罗被犹太人逮捕，被罗马人监禁，使他能写完他最后的八封书信，以完成神圣的启示，（西一25，）使召会对神新约的经纶，有更清楚、更深刻的看见。（弗三3～4。）这样，神任凭在耶路撒冷受犹太教影响的召会继续这样，直到那蹂躏召会的搀杂，与耶路撒冷一并终止。对保罗而言，写最后八封书信，完成神新约的启示，远比他为召会完成一些外面的工作更重要，更不可少。
20God might have tolerated the private vow Paul had in 18:18, but He would not allow Paul, His chosen vessel not only for the completion of His New Testament revelation (Col. 1:2 5) but also for the2 carrying out of His New Testament economy (Eph. 3:2, 7-8), to participate in the Nazarite vow, a serious Judaic practice. Paul might have intended in going to Jerusalem to clear up the Judaic influence on the church there, but God knew that it was incurable. Hence, in His sovereignty He allowed Paul to be arrested by the Jews and imprisoned by the Romans so that he might write his last eight Epistles, which completed the divine revelation (Col. 1:25) and gave the church a clearer and deeper view concerning God’s New Testament economy (Eph. 3:3-4). Thus, God left the Judaic-influenced church in Jerusalem to remain as it was until the devastating mixture was terminated with the destruction of Jerusalem. For Paul to write his last eight Epistles to complete God’s New Testament revelation was far more important and necessary than for him to accomplish some outward works for the church.