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使徒行传生命读经 · 第64篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 三十 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (30)
1读经：使徒行传24:22-27，加拉太书1:17，歌罗西书1:25，提摩太前书1:3-4，提摩太后书1:14;2:2,22。在二十四章一至九节，保罗被犹太辩士控告。在二十四章十至二十一节，他在罗马帝国犹太省的总督腓力斯前分诉。然后在二十四章二十二至二十七节，他被腐败不公的罗马政客扣留监管。二十四章二十七节，『过了两年，波求非斯都接了腓力斯的任；腓力斯要讨好犹太人，就留保罗在捆锁中。』路加没有说出保罗在这两年所作的。在本篇信息中，我们要来看保罗在这段期间可能作的事。
1Scripture Reading: Acts 24:22-27; Gal. 1:17; Col. 1:25; 1 Tim. 1:3-4; 2 Tim. 1:14; 2:2, 22 In 24:1-9 Paul was accused by the Jews’ advocate, and in 24:10-21 he defended himself before Felix, the Roman governor of Judea. Then in 24:22-27 he was kept in the custody of the unjust and corrupt Roman politician. Acts 24:27 says, “And when two years were completed, Felix was succeeded by Porcius Festus; and wanting to gain favor with the Jews, Felix left Paul bound.” Luke does not disclose what Paul did during these two years. In this message we shall consider what Paul might have done during this period of time
RECEIVING REVELATION THROUGH
藉著对旧约的认识领受启示
THE KNOWLEDGE OF THE OLD TESTAMENT
2路加没有告诉我们，保罗被扣留监管在该撒利亚那两年间的事。路加也没有告诉我们，保罗悔改信主后在亚拉伯那段期间的事。保罗论到这事说，我『也没有上耶路撒冷，去见那些比我先作使徒的，却往亚拉伯去，后又回到大马色。』（加一17。）现今很难追查保罗在悔改信主之后，去了亚拉伯的甚么地方，在那里停留多久；不过那必是远离基督徒的地方，他在那里停留的时间也必不会很短。他说这话的目的，是要见证他不是从人领受福音。（加一12。）他在亚拉伯时，必定直接从主领受了关于福音的启示。毫无疑问，保罗在亚拉伯从主所领受的神圣启示，是来自他对旧约的认识。保罗将旧约研读得很好，这由他在罗马书、加拉太书和希伯来书中解释旧约的方法所指明。我们读这几卷书，就看见保罗对旧约有透彻的认识。不仅如此，他更洞察圣经。其中一个例子，就是保罗将亚伯拉罕的妻子撒拉，与亚伯拉罕的妾夏甲，4:22-比作两约。(加四22～26。）若非保罗在加拉太四章将这两个女人寓意化，我们就是一再读创世记，也无法看见撒拉与夏甲表征两约。然而，保罗对旧约的真理极其认识，他洞悉这点。藉著他对旧约的认识，神圣的光临到他。因此，如保罗的著作所指明的，他能领悟旧约里关于基督身位与工作的豫表。保罗对圣经的认识，是他领受这么多神圣启示的一个原因。
2Luke does not tell us anything about the two years Paul was kept in custody in Caesarea. Neither does Luke say anything about the time Paul spent in Arabia after his conversion. Concerning this, Paul says, “Neither did I go up to Jerusalem to those who were apostles before me, but I went away to Arabia, and again returned to Damascus” (Gal. 1:17). It is difficult to trace where in Arabia Paul went and how long he stayed thereafter his conversion. However, it must have been a place apart from the Christians, and the time of his stay there must not have been short. His purpose in referring to this was to testify that he did not receive the gospel from man (Gal. 1:12). In Arabia Paul must have received some revelation concerning the gospel directly from the Lord. No doubt, the divine revelation Paul received from the Lord in Arabia came through his knowledge of the Old Testament. Paul was an excellent student of the Old Testament. This is indicated by the way he expounded the Old Testament in the books of Romans, Galatians, and Hebrews. As we read these books, we see that Paul had a thorough knowledge of the Old Testament. Furthermore, he had insight into the Scriptures. An example of this insight is Paul’s allegorizing Sarah, Abraham’s wife, and Hagar, Abraham’s concubine, as two covenants (Gal. 26). Apart from Paul’s allegorizing of these women in Galatians 4, we could read Genesis again and again without seeing that Sarah and Hagar signify two covenants. But Paul, who was very knowledgeable in the truth in the Old Testament, had the insight to see this. Through his knowledge of the Old Testament the divine light came to him. Therefore, as indicated by his writings, Paul could understand the types in the Old Testament concerning Christ’s Person and work. Paul’s knowledge of the Scriptures was one reason for his receiving so much divine revelation.
3直接从主领受启示保罗虽然藉著对旧约的认识，从主领受了许多启示，但他从主所领受的启示中，某些方面不是根据旧约。我们可以用保罗在罗马七、八章所说不同的律为例。在罗马八章二节，他说，『因为生命之灵的律，在基督耶稣里已经释放了我，使我脱离了罪与死的律。』这里保罗说到两个律；罪与死的律和生命之灵的律。在罗马七章，除了神的律，（罗七22，）保罗还说到『我心思的律，』（罗七23，）就是善的律。在罗马七章二十三节，他也题到『那在我肢体中罪的律。』因此，保罗在这两章说到四个律：神的成文律法、善的律、罪与死的律、生命之灵的律。善的律、罪与死的律、生命之灵的律与神的律不同，都不是成文的律法，乃是不变的生命原则。
3RECEIVING REVELATION DIRECTLY FROM THE LORD Although Paul received a great deal of revelation from the Lord through his knowledge of the Old Testament, certain aspects of the revelation he received from the Lord are not based on the Old Testament. We may take as an example what Paul says concerning the different kinds of law in Romans 7 and 8. In Romans 8:2 he says, “For the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death.” Here Paul speaks of two laws—the law of sin and death and the law of the Spirit of life. In Romans 7, in addition to the law of God (v. 22), Paul speaks of “the law of my mind” (v. 23), which is the law of doing good. In Romans 7:23 he also mentions “the law of sin which is in my members.” Therefore, in these two chapters Paul speaks of four laws: the written law of God, the law of doing good, the law of sin and death, and the law of the Spirit of life. In contrast to the law of God, the law of doing good, the law of sin and death, and the law of the Spirit of life are not written laws. Rather, they are fixed principles of life
4各种生命都有牠自己的律。善的律是人生命的律。罪与死的律是罪恶与撒但生命的律。生命之灵的律是神圣生命的律。这三个律是基于这三种生命不变的原则。人的生命有牠自己的律；撒但的生命有罪的律；而神圣的生命，就是最高的生命，必然有神圣的律。保罗看见这三个律之启示的源头是甚么？我研究这事，想要获悉这源头，但我无法寻得。保罗可能直接从主领受了关于这三个律的启示。不仅如此，他对这三个律的认识是根据他的经历。保罗经历了心思的律，善的律。保罗也经历了罪与死的律。关于这事，他能说，『我看出我肢体中另有个律，和我心思的律交战，藉著那在我肢体中罪的律，把我掳去。』（罗七23。）在罗马七章十八至二十一节，保罗说，『我知道住在我里面，就是我肉体之中，并没有善，因为立志为善由得我，只是行出来由不得我。因为我所愿意的善，我反不作；我所不愿意的恶，我倒去作。若我去作所不愿意的，就不是我行出来的，乃是住在我里面的罪行出来的。于是我发现那律，就是那恶，与我这愿意为善的人同在。』因此，保罗从他的经历得知有这样一个律，就是罪与死的律。保罗必定从他基督徒的经历，发现在他里面有个更高的律－神圣生命的律。保罗确实领受了关于善的律、罪与死的律、和生命之灵的律这启示。
4Every kind of life has its own law. The law of doing good is the law of the human life. The law of sin and death is the law of the sinful, Satanic life. The law of the Spirit of life is the law of the divine life. These three laws are based on the fixed principles of these kinds of life. The human life has its own law, the satanic life has a sinful law, and the divine life, which is the highest life, surely has a divine law. What was the source of the revelation Paul saw concerning these three laws? I have investigated this matter in the attempt to learn the source, but I have not been able to find it. Probably Paul received the revelation concerning these three laws directly from the Lord. Moreover, his knowledge of these laws was based on his experience. Paul experienced the law of the mind, the law of doing good. Paul also experienced the law of sin and death. Concerning this, he could say, “I see a different law in my members, warring against the law of my mind and making me a captive in the law of sin which is in my members” (Rom. 7:23). Earlier in Romans 7 Paul said, “For I know that in me, that is, in my flesh, nothing good dwells; for to will is present with me, but to do the good is not. For the good which I will, I do not; but the evil I do not will, this I practice. But if what I do not will, this I do, it is no longer I that do it but sin that dwells in me. I find then the law that, at my willing to do the good, the evil is present with me” (vv. 18-21). Therefore, from his experience Paul learned that there is such a law as the law of sin and death. To be sure, from his Christian experience Paul discovered that there is a higher law within him—the law of the divine life. Paul certainly received the revelation concerning the law of doing good, the law of sin and death, and the law of the Spirit of life.
5因著保罗从主领受这么多的启示，他出来传讲时，便能将这些启示的丰富供应人。他能写出像帖前、帖后、罗马、加拉太、林前与林后这样的书信。我们读保罗的著作时，看见每一卷都满了神圣的启示。这里我们所强调的点乃是，保罗在亚拉伯期间，必定从主领受了许多启示。
5Because Paul received so much revelation from the Lord, when he came forth to preach, he could minister to others the riches of these revelations. He was able to write such letters as 1 and 2 Thessalonians, Romans, Galatians, and 1 and 2 Corinthians. As we read Paul’s writings, we see that each one of them is full of divine revelation. The point we are emphasizing here is that Paul must have received a great deal of revelation from the Lord during the time he was in Arabia
保罗在该撒利亚
PAUL IN CAESAREA
6按行传二十四章二十七节，主分出两年时间，让保罗扣留监管在该撒利亚。在这两年中，保罗必定想过行传十五和二十一章所发生的事。在行传二十一章，我们看见保罗在面对耶路撒冷宗教搀杂时的软弱。虽然彼得和约翰曾经与主同在变化山上，然而他们在行传二十一章却对神新约的经纶静默无声。我们看过，雅各替那些仍旧为律法热心的犹太信徒说话。（徒二一20。）难道雅各对神新约的经纶毫无亮光么？他对这事的领会似乎很迟钝。彼得和约翰虽然在关于神新约经纶的事上蒙过光照，他们对耶路撒冷将新约恩典与旧约律法搀杂的光景，却没有作甚么。保罗似乎是惟一对这光景有负担的人。
6According to Acts 24:27, the Lord set aside a two-year period in which Paul was kept in custody in Caesarea. In these years Paul must have thought about what had taken place in Acts 15 and 21. In Acts 21 we see the weakness of Paul in facing the religious mixture in Jerusalem. Although Peter and John were with the Lord on the Mount of Transfiguration, they were silent concerning God’s New Testament economy in Acts 21. As we have seen, James spoke on behalf of the believing Jews who were still zealous for the law (21:20). Did James not have any light concerning God’s New Testament economy? It seems that he was very dull in his understanding of this. Although Peter and John had been enlightened regarding God’s New Testament economy, they did not do anything about the situation of the mixture of the New Testament grace with the Old Testament law in Jerusalem. It seems that Paul was the only one burdened about that situation
7我们思想使徒行传这几章描述的情景，会看见这几章的中心人物实际上乃是主自己。祂在这几章担任主角，是主宰一切的那位。至终，主解救保罗脱离耶路撒冷的困境，保守他的生命脱离定阴谋的犹太人，将他放在该撒利亚罗马政府的监管下。保罗虽然在监管中，实际上却未受囚禁。腓力斯『吩咐百夫长看守保罗，并且宽待他，也不拦阻他自己的人来供给他。』（徒二四23。）二十四章二十六节指明，腓力斯准许保罗的朋友看望他，目的是要为自己得钱。虽然如此，主将保罗扣留监管在该撒利亚却有祂自己的目的。保罗在该撒利亚无事可作，并且安全的脱离了搅扰。
7As we consider the scene portrayed in these chapters of Acts, we see that the central figure was actually the Lord Himself. He played the major role in these chapters as the One who was sovereign over everything. Eventually, the Lord delivered Paul from the difficult situation in Jerusalem, preserving his life from the plotting Jews, and placed him in custody under the Roman government in Caesarea. Although Paul was in custody, he was not actually in prison. Felix “directed the centurion to keep him in custody, and yet that he should have some liberty, and that no one should prevent his own people from attending to him” (24:23). As 24:26 indicates, Felix’s purpose in allowing Paul’s friends to visit him was to gain money for himself. Although Felix’s purpose was to get money, the Lord had His own purpose in keeping Paul in custody in Caesarea. There in Caesarea Paul did not have anything to do, and he was safely kept from trouble.
豫备写更多书信
PREPARED TO WRITE MORE EPISTLES
8你想保罗被监管在该撤利亚那两年作了甚么？你以为保罗经过这么多骚扰之后，除了读经，甚么也不作？保罗必定回想他在十五章和二十一章的经历，思想他所经过的事。他可能将他最近的经历，与他已往所领受的启示，特别是他在亚拉伯所领受的启示，作了比较。我信保罗在所赐给他启示的光中，回顾了行传十五章以来的整个情形。当他这样回顾事情，光可能变得越来越亮。这当然是我们根据研读新约所得的推论。
8What do you think Paul did during those two years of custody in Caesarea? Do you think that, after having passed through so much turmoil, Paul did nothing except read the Scriptures? Paul surely must have recalled his experiences in chapters fifteen and twenty-one. He must have thought about the things through which he had passed. He might have compared his recent experiences with the revelation he had received in the past, especially with the revelation he had received in Arabia. I believe that Paul reviewed the entire situation from Acts 15 onward in the light of the revelation that had been given to him. As he reviewed matters in this way, the light may have become clearer and clearer. This, of course, is our inference based upon the study of the New Testament
9保罗思考行传二十一章的光景时，可能对雅各、彼得和约翰感到不快。他也许懊悔所发生的事，于是领悟他必须再写一些书信。在该撒利亚那些年间，希伯来书、以弗所书、腓立比书和歌罗西书的内容，可能已经深深的在保罗里面。我花时间研究保罗在该撒利亚的两年中作了甚么。我信这段期间保罗回顾了他从行传十五至二十一章的经历，将其与他从主所领受的启示，并他在耶路撒冷从雅各、彼得和约翰身上所观察的，作了比较。我信保罗越回顾他的经历，就越有负担发表更多的著作。保罗可能晓得他不会很快的从罗马政府的监管下得释放。他也许已经豫料会在该撒利亚停留很久。我信他在那里的两年间，被主豫备来为希伯来、以2弗所、腓立比、歌罗西、提前、提后、提多与腓利门这八封书信。
9As Paul considered the situation in Acts 21, he may have felt unhappy with James and also with Peter and John. He may have regretted what had happened. Then Paul may have realized that it was necessary for him to write more Epistles. The content of Hebrews, Ephesians, Philippians, and Colossians may have been deep within him during the years in Caesarea. I have spent time studying what Paul did for two years in Caesarea. I believe that during this time Paul reviewed his experience from Acts 15 and 21, comparing it with the revelation he had received from the Lord and with the situation he had observed in Jerusalem with James, Peter, and John. I believe that the more Paul reviewed his experience, the more burdened he became to put out further writings. Paul may have realized that he would not soon be released from the custody of the Roman government. He may have anticipated a lengthy stay in Caesarea. I believe that during the two years he was there, he was prepared by the Lord to write the eight Epistles of Hebrews, Ephesians, Philippians, Colossians, 1 and Timothy, Titus, and Philemon.
10像希伯来书与以弗所书，没有充分的豫备是写不出来的。写这样的书信需要许多豫备。保罗写希伯来书与以弗所书之前，必须先进入神启示的深处。他写这些书信以前，需要透彻思考的时间。保罗被扣留监管在该撒利亚的两年间，得著了这段豫备的时间。后来，他从该撒利亚被移送到罗马，便得著机会发表希伯来书、以弗所书、腓立比书、歌罗西书。当然，他也能写提前、提后、提多与腓利门书。我们对照行传十五至二十四章的背景，特别复习希伯来书、以弗所书、腓立比书和歌罗西书，会非常有帮助。我们若这样作，就会对这四卷书有新的看见、新的亮光。
10Books like Hebrews and Ephesians could not have been written without adequate preparation. The writing of such Epistles requires a great deal of preparation. Before Paul could write Hebrews and Ephesians, he first had to enter into the depths of God’sr evelation. Before writing these Epistles, he needed a time of thorough consideration. Paul was given this time, a time of preparation, during the two years he was kept in custody in Caesarea. Later, when he was transferred from Caesarea to Rome, he had the opportunity to put out the books of Hebrews, Ephesians, Philippians, and Colossians. Of course, he was also able to write 1 and 2 Timothy, Titus, and Philemon. It would be very helpful to review especially Hebrews, Ephesians, Philippians, and Colossians against the background of Acts 15 through 24. If we do this, we shall visualize these four Epistles in a new way with more light
BURDENED CONCERNING
对神新约经纶的负担
God’s New Testament economy
11保罗对神新约的经纶有很重的负担。虽然他个人无法继续将神新约的经纶作出来，但他得著机会写出神圣的启示。在歌罗西一章二十五节，他说，『我照神为你们所赐我的管家职分，作了召会的执事，要完成神的话。』这里我们看见保罗写歌罗西书，是为了完成神新约的经纶。没有歌罗西书、腓立比书、以弗所书与希伯来书，我们就不能清楚看见神新约的经纶。
11Paul was heavily burdened concerning God’s New Testament economy. Although he was not able to continue to work this out personally, he was given the opportunity to write the divine revelation. In Colossians 1:25 he says, “I became a minister according to the stewardship of God, which was given to me for you, to complete the word of God.” Here we see that Paul’s writing of the book of Colossians was for the completing of God’s New Testament economy. Without the books of Colossians, Philippians, Ephesians, and Hebrews, we would not have a clear view of God’s New Testament economy
12实际上，『经纶』（希腊文，，奥依克诺米亚）是保罗特别使用的辞，尤其是在以弗所书。虽然保罗在林前九章十七节使用这辞，但他在那里使用这辞，不是为了揭示神新约经纶这特殊的目的；他在以弗所书使用这辞，却是为了这目的。我们知道以弗所书是论召会的书。但我们对以弗所书若只有这种领会，我们对这本书的理解就太肤浅了。我们需要看见，以弗所书是论到神经纶的书。
12Actually, the Greek word for “economy” (oikonomia) is a word used particularly by Paul, especially in the oikonomia book of Ephesians. Although Paul uses this word in 1 Corinthians 9:17, he does not use it there for the specific purpose of unveiling God’s New Testament economy. But he does use the word oikonomia for this purpose in Ephesians. Ephesians, we know, is a book on the church. But if we have only this understanding of Ephesians, our comprehension of this book will be too superficial. We need to see that Ephesians is a book on God’secon o my.
13我们已经强调这事实，就是使徒行传的光景能给我们看见主的主宰权柄。犹太教或罗马政治都不能打败主宰的主。相反的，一切都是为著祂的定旨效力。甚至彼得的惧怕（加二12）和犹太人的阴谋都是为著主的定旨效力。表面看来，这些事阻挠了祂的行动。实际上，这些事是为主的定旨效力，使神新约的经纶得著启示并完成。今天，我们有负担执行神新约的经纶。这是我常常指出，我们在主的恢复中不是作一般基督教工作的原因。藉著主的怜悯和恩典，我们在这里乃是要执行神新约的经纶。
13We have emphasized the fact that regarding the situation in Acts we can see the Lord’s sovereignty. Neither Judaism nor Roman politics could defeat the sovereign Lord. On the contrary, everything served His purpose. Even Peter’s fearfulness (Gal. 2:12) and the plots of the Jews served the Lord’s purpose. Apparently, these things frustrated His move. Actually, they served His purpose in revealing and then carrying out God’s New Testament economy. Today we are burdened for the carrying out of God’s New Testament economy. This is the reason I have often pointed out that in the Lord’s recovery we are not doing an ordinary Christian work. On the contrary, by the Lord’s mercy and grace, we are here to carry out God’s New Testament economy
看见神新约经纶的异象
SEEING THE VISION of God’s New Testament economy
14我们多年研读圣经各卷，才开始看见圣经里关于神新约经纶全面的启示。主藉著祂的话给我们看见，在这经纶里，三一神在子里成了人。这就是说，神新约经纶的成就，开始于神成为肉体。藉著基督的为人生活、死、复活和升天，为著成就神经纶所必需的一切都作成了。主先将那灵在素质一面吹入门徒里面，（约二十22，）然后又在祂的升天里，将那灵在经纶一面浇灌在祂的身体上。（徒二17。）那灵的浇灌乃是神新约经纶的完全成就。现今三一神乃是经过过程、包罗万有的灵，既在祂所拣选的人里面，又在他们身上，并且同著他们来执行新约的经纶。主将祂自己分赐给祂的信徒，藉以繁殖祂自己，使他们成为祂宇宙身体活的肢体，作祂团体的器皿彰显祂。今天这团体的器皿在各地显为地方召会，所有的召会都是照耀在这黑暗世代中的灯台。至终，所有照耀的地方召会要完成于新耶路撒冷；新耶路撒冷乃是神新约经纶之行动终极的完成。神新约经纶极其重要的中心，乃是包罗万有的基督作我们的生命、我们的人位、和我们的一切。神圣经纶的中心不是任何律法、规条、教训、哲学或实行。神经纶的中心乃是一位包罗万有、奇妙的人位。这人位就是经过过程之三一神的具体化身，实化为包罗万有赐生命的灵，在我们里面，也在我们身上。这灵在我们里面作工，将我们直接带归基督，享受祂作一切。我盼望我们都清楚看见这点。
14After studying all the books of the Bible for many years, we began to see the overall revelation in the Scriptures concerning God’s New Testament economy. Through the Word, the Lord showed us that in this economy the Triune God became a man in the Son. This means that the accomplishment of God’s New Testament economy began with the incarnation. Through Christ’s human living, death, resurrection, and ascension, everything necessary for the accomplishment of God’secon o my was done. After breathing the Spirit into the disciples essentially (John 20:22), the Lord, in His ascension, poured out the Spirit upon His Body economically (Acts 2:17). That outpouring of the Spirit was the completion of the accomplishment of God’s New Testament economy. Now the Triune God as the processed all - inclusive Spirit is both within His chosen people and upon them, and with them He is carrying out the New Testament economy. The Lord is propagating Himself by imparting Himself to His believers to make them living members of His universal Body to be His corporate vessel for His expression. Today this corporate vessel is expressed in various localities as local churches, and all these churches are lampstands shining in this dark age. Eventually, all the shining local churches will consummate in the New Jerusalem, which will be the ultimate consummation of God’s move in His New Testament economy. The crucial focus of God’s New Testament economy is the all-inclusive Christ as our life, our person, and our everything. The divine economy is not focused on any law, regulation, teaching, philosophy, or practice. God’s economy is focused on one all - inclusive, wonderful Person. This Person is the embodiment of the processed Triune God, and He is realized as the all - inclusive life - giving Spirit, who is within us and upon us. This Spirit is working in us so that we may be brought back directly to Christ to enjoy Him as everything. I hope that we shall all have a clear view concerning this.
15我们若看见神圣经纶的异象，就会为著主将保罗扣留监管在该撒利亚而赞美祂。那些年间是蒙拣选的器皿保罗，要将他从主所领受的完整启示发表出来的豫备期。保罗在该撒利亚豫备好以后，就被移送到罗马。然后他写了以弗所、腓立比、歌罗西和希伯来这些绝佳的完成书信。我们若要被保罗的职事构成，就需要研读这四卷书。保罗除了这四封书信之外，还写了1提前、提后、提多与腓利门。在提前一章三、四节，保罗对提摩太说，『我往马其顿去的时候，曾劝你仍住在以弗所，好嘱咐那几个人，不可教导与神的经纶不同的事，也不可沉迷于虚构无稽之事，和无穷的家谱；这等事只引起辩论，对于神在信仰里的经纶并无助益。』这里保罗嘱咐我们不可教导不同的事，只可教导神的经纶。按照提摩太前书，神经纶的中心乃是神显现于肉体。（提前三16。）按照提前三章十五节，活神的召会，神的家，乃是真理的柱石和根基，这真理实际上就是新约经纶的实际。
15If we see the vision of the divine economy, we shall praise the Lord for the two years He kept Paul in custody in Caesarea. Those years were a time of preparation for Paul, a chosen vessel, to put forth the completing revelation which he received of the Lord. After the preparation in Caesarea, Paul was transferred to Rome. Then he wrote the excellent completing Epistles of Ephesians, Philippians, Colossians, and Hebrews. If we would be constituted of Paul’s ministry, we need to study these four books. In addition to writing these four Epistles, Paul also wrote 1 and 2 Timothy, Titus, and Philemon. In Timothy 1:3 and 4 Paul said to Timothy, “Even as I urged you, when I was going into Macedonia, to remain in Ephesus in order that you might charge certain ones not to teach differently, nor to occupy themselves with myths and unending genealogies, which give occasion for questionings rather than God’s dispensation which is in faith.” Here Paul charged us not to teach differently, but to teach God’secon o my. According to the Epistle of 1 Timothy, God’secon o my is focused on God manifested in the flesh (1 Tim. 3:16). According to 1 Timothy 3:15, the church of the living God, the house of God, is the pillar and base of the truth, and this truth is actually the reality of the New Testament economy.
16提后一章十四节有这嘱咐：『你要藉著那住在我们里面的圣灵，保守那美好的托付。』然后在提后二章二节，保罗接著说，『你在许多见证人面前从我所听见的，要托付那忠信、能教导别人的人。』这里保罗嘱咐提摩太，要将他所领受的传给人，使他们也可以教导别人，不仅如此，保罗还告诉提摩太『要逃避青年人的私欲，同那清心呼求主的人，竭力追求公义、信、爱、和平。』（提后二22。）这里我们看见呼求主名在执行神新约经纶的事上有确定的地位。我们要执行神新约的经纶，就需要不断的呼求主名。我们不仅该个别的呼求，也该同那清心呼求主的人一起呼求祂。
16In 2 Timothy 1:14 we have this charge: “Guard the good deposit through the Holy Spirit who dwells in us.” Then in 2 Timothy 2:2 Paul went on to say, “The things which you have heard from me through many witnesses, these commit to faithful men, who will be competent to teach others also.” Here Paul charged Timothy to pass on to others what he had received so that they might in turn teach others. Furthermore, Paul told Timothy to “pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart” (2 Tim. 2:22). Here we see that calling on the name of the Lord has a definite place in the carrying out of the New Testament economy of God. For the carrying out of God’s New Testament economy, we need to call on the name of the Lord continually. Not only should we ourselves call individually; we should also call on Him with those who call on the Lord out of a pure heart.
17我们为著保罗所写的末了八封书信感谢主。若没有这几卷书，在关于神新约经纶的事上，我就不知道我们今天会在那里。我们也为著主在使徒行传给我们描绘的图画感谢祂。我们看了本书其余各章之后，对神新约经纶的执行会有更清楚的看见。
17We thank the Lord for the last eight Epistles written by Paul. If we did not have these books, I do not know where we would be today with respect to God’s New Testament economy. We also thank the Lord for the picture portrayed for us in Acts. After considering the remaining chapters of this book, we shall have an even clearer view of the carrying out of God’s New Testament economy