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使徒行传生命读经 · 第65篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 三十一 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (31)
1读经：使徒行传25:1-27在行传二十五至二十八章这末了的四章里，保罗两次为自己分诉。首先在非斯都面前，（徒二五6～8，）然后在亚基帕王面前。（徒二六1～。）保罗在亚基帕王面前分诉以后，就开始他第四次的行程。（徒二七1～二八31）在这几章里，有一幅图画描绘出三种光景的人，就是犹太宗教徒、罗马政客、以及召会里的人。
1Scripture Reading: Acts 25:1-27 In the last four chapters of Acts, chapters twenty-five through twenty - eight, Paul defends himself twice. First, he defends himself before Festus (25:6-8), and then before Agrippa (26:1-29). Following his defense before Agrippa, Paul makes his fourth journey 29 (27:1—28:31). In these chapters we have a picture of people in three kinds of situations. We have a picture of the Jewish religionists, the Roman politicians, and those in the church.
犹太宗教徒
the Jewish religionists
2我们先来看犹太宗教徒的描绘。犹太教的形成是按照神的话，所以犹太宗教是按照圣经的。犹太宗教徒有圣经、圣地、圣城、圣殿、圣别的祭司体系、以及其他一切圣别的事物。但是正如使徒行传所记载的，这些热心宗教的人所作的，完全不是出于神，乃是出于撒但。
2Let us first consider the portrait of the Jewish religionists. Judaism was formed according to God’sword. Therefore, the Jewish religion was according to the Scriptures. The Jewish religionists had the holy Bible, the holy land, the holy city, the holy temple, the holy priesthood, and all the other holy things. Nevertheless, what these religious people did as recorded in the book of Acts was absolutely not of God but of Satan
3行传二十五章一至三节说，『非斯都到省上任，过了三天，就从该撒利亚上耶路撒冷去。祭司长和犹太人的首领，向他控告保罗，不断恳求非斯都，向他求情对付保罗，将他提到耶路撒冷来，他们要在路上埋伏杀害他。』这里我们看见，犹太人想要埋伏杀害保罗。他们说谎，假冒为善。在他们身上，没有甚么是圣别或公义的，也没有甚么能算是为著神的。我们在这宗教里看不见任何属灵或神圣的事物。相反的，在保罗的事例中，犹太宗教徒所行的不只是属肉体并罪恶的，更是属魔鬼、属地狱的。他们所作所为的源头乃是魔鬼。
3Acts 25:1-3 says, “Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea. And the chief priests and leading men of the Jews informed him against Paul; and they kept entreating him, asking for a favor against him, so that he might summon him to Jerusalem, setting an ambush to do away with him on the way.” Here we see that the Jews wanted to set up an ambush in order to kill Paul. Furthermore, the Jewish religionists lied and exercised hypocrisy. With them there was nothing holy or righteous. With them there was nothing that could be counted as being for God. In this religion we cannot see anything spiritual or divine. On the contrary, what was practiced among the Jewish religionists in the case of Paul was not only fleshly and sinful but even devilish and hellish. The source of what they did was the Devil
罗马政客
the Roman politicians
4在使徒行传里，也有罗马政客的描绘，特别是对千夫长、腓力斯、非斯都和亚基帕的记述。越高级的罗马政客越腐败。腓力斯比千夫长腐败，非斯都比腓力斯腐败，亚基帕又比非斯都腐败。按照神圣话语的记载，罗马政治圈里有许多腐败。我们曾经指出，罗马政治，连同希伯来宗教和希腊文化，乃是组成西方文化的三个元素。但是按照使徒行传，罗马政治是腐败的。
4In Acts we also have a portrait of the Roman politicians. In particular, we have an account concerning the commander, Felix, Festus, and Agrippa. The higher the Roman politicians were, the more corrupt they were. Felix was more corrupt than the commander, Festus was more corrupt than Felix, and Agrippa was more corrupt than Festus. According to the record in the holy Word, in the Roman political circle there was much corruption. As we have pointed out, along with the Hebrew religion and Greek culture, Roman politics was one of the three elements that composed western culture. But according to Acts, Roman politics was corrupt.
5行传二十四章二十四节说到腓力斯和他的夫人土西拉。土西拉是希律亚基帕王的女儿。腓力斯迷恋她，说服她离弃丈夫与他结婚。这显示罗马政客腓力斯的荒淫腐败。腓力斯屡次打发人叫保罗去，指望保罗送钱给他，（徒二四26，）这也看出他的腐败。二十五章十三节说到亚基帕和百尼基。百尼基是腓力斯妻子土西拉的姊妹。她也是亚基帕的姊妹，与他乱伦同居。这也许是十三节没有称百尼基是亚基帕妻子的原因。罗马政治实在黑暗、腐败，充满淫荡并贪财。使徒行传的记载暴露罗马政客的腐败。
5Acts 24:24 speaks of Felix and Drusilla his wife. Drusilla was a daughter of King Herod Agrippa. Felix became enamored of her and persuaded her to forsake her husband and marry him. This shows the intemperance and corruption of Felix, a Roman politician. Felix’s corruption is also seen in his sending for Paul frequently in the hope that money would be given him by Paul (24:26). Acts 25:13 speaks of Agrippa and Bernice. Bernice was a sister of Drusilla, the wife of Felix. She was also a sister of Agrippa, with whom she lived incestuously. This may be the reason that in 25:13 Bernice is not identified as being Agrippa’s wife. Roman politics certainly was dark and corrupt, full of sexual immorality and the love of money. The record in Acts exposes the corruption of the Roman politicians
耶路撒冷召会
THE DISAPPOINTING SITUATION
令人失望的光景
CONCERNING THE CHURCH IN JERUSALEM
6保罗在林前十章三十二节说到犹太人、希利尼人和神的召会。这指明在新约时代，人分为三类：犹太人－神的选民；希利尼人－不信的外邦人；以及召会－在基督里之信徒的组合。我们已经看见，按照使徒行传所描绘的图画，犹太宗教徒假冒为善，甚至是属魔鬼的，而罗马政客既黑暗又腐败。那么，召会的光景如何？保罗被监管在该撒利亚的二年中，必定对耶路撒冷召会感到失望，他在召会中所看见的是软弱和妥协。
6In 1 Corinthians 10:32 Paul speaks of the Jews, the Greeks, and the church of God. This indicates that in New Testament times people were of three classes: the Jews— God’s chosen people; the Greeks—unbelieving Gentiles; and the church—a composition of the believers in Christ. We have seen that, according to the picture portrayed in Acts, the Jewish religionists were hypocritical and even devilish and that the Roman politicians were dark and corrupt. What, then, was the situation concerning the church? When Paul was in custody for two years in Caesarea, he must have been disappointed with the church in Jerusalem. What he saw in the church there was weakness and compromise
7保罗是神所拣选的器皿，得著关2于宇宙的亮光到了极点。在他末次去耶路撒冷前不久所写的哥林多后书，保罗见证他被提，直到第三层天，（林后十二2，）也被提进乐园，（林后十二4，）就是阴间里快乐的部分。保罗既领受了丰富的启示，就得著亮光看见宇宙的秘密。当然，他特别领受了许多关于神新约经纶的启示。现今在使徒行传末了几章，保罗所处的光景，被犹太宗教徒、罗马政客、以及召会生活里与他同工的人所包围。他必定发现这光景叫人非常失望。软弱、妥协、并缺少启示在保罗的里面贮藏著丰富的神圣启示，当时他面对犹太人、罗马政客、以及召会的人中间的光景。在犹太宗教徒中间，他看见假冒为善；在罗马政客中间，他看见腐败。不仅如此，在召会生活里，他看见软弱、妥协、并缺少亮光和启示。在召会里似乎没有一个人彀放胆，为他们所领受的启示并所看见的异象站住。在那种光景当中，彼得应当为他从主所领受的启示放胆站住，但他没有这样作。
7Paul, as a vessel chosen by God, was enlightened to the uttermost concerning the universe. In Corinthians, an Epistle written not long before his last trip to Jerusalem, Paul testifies that he was caught away to the third heaven (2 Cor. 12:2) and was also caught away into paradise (v. 4), the pleasant section in Hades. Having received an abundance of revelation, Paul was enlightened concerning the secrets of the universe. Of course, he received much revelation in particular concerning God’s New Testament economy. Now, in the last chapters of Acts, Paul was in a situation in which he was surrounded by the Jewish religionists, the Roman politicians, and his fellow workers in the church life. He must have found this situation very disappointing. Weakness, Compromise, and the Lack of Revelation As one who had an abundance of the divine revelation stored up in his being, Paul faced the situation among the Jews, the Roman politicians, and the church people. Among the Jewish religionists he saw hypocrisy, and among the Roman politicians he saw corruption. Furthermore, in the church life he saw weakness, compromise, and the lack of light and revelation. It seems that no one in the church was bold enough to stand for the revelation they had received and the vision they had seen. In the midst of that situation Peter should have stood boldly for the revelation he had received of the Lord, but he failed to do this.
8在行传二至五章，彼得和约翰非常刚强放胆。因著他们的胆量，结果在四章被带到议会面前，又在五章被议会收在公共拘留所。在开头那几章，彼得和约翰没有软弱或妥协的迹象，也没有暗示说他们惧怕犹太宗教徒或与他们妥协。然而，我们从行传十五章往下读，再读加拉太二章，就看见至终彼得被暴露，他有软弱，甚至假冒为善。
8In chapters two through five of Acts Peter and John were very strong and bold. As a result of their boldness, they were brought before the Sanhedrin in chapter four, and they were placed by the Sanhedrin in public custody in chapter five. There was no sign of weakness or compromise in Peter and John in these early chapters. There is no hint that they were afraid of the Jewish religionists or compromised with them. However, as we read from Acts 15 onward and also read Galatians 2, we see that Peter eventually was exposed in his weakness and even in his hypocrisy
耶路撒冷被毁
The Destruction of Jerusalem
9因著彼得、约翰和别的信徒所采取坚强的态度和立场，犹太人就逼迫圣徒，到一个地步，除了使徒以外，他们都离开耶路撒冷。（徒八1。）但在行传二十一章保罗末次访问耶路撒冷时，雅各竟然能说，『犹太人中信主的有多少万，并且都为律法热心。』（徒二一20）这多少万的信徒都留在耶路撒冷。如果在二十一章，彼得和约翰像他们在二至五章那样，有坚强的态度和立场，这些犹太信徒大多会分散；就著耶路撒冷的宗教混杂而言，那样的分散会成为他们的拯救。然而，这多少万仍然为律法热心的信徒留在耶路撒冷；他们留在耶路撒冷，就把他们摆在极大的危险中。保罗末次访问耶路撒冷后不久，也许不到十年，提多带著罗马军队来毁灭了耶路撒冷，屠杀了那些继续住在那里的人。那时可能有许多基督徒被处死。
9Because of the strong attitude and standing taken by Peter, John, and the other believers, the Jews persecuted the saints to such an extent that, with the exception of the apostles, they all left Jerusalem (8:1). But by the time Paul paid his last visit to Jerusalem in Acts 21, James could speak of “how many thousands there are among the Jews who have believed, and all are zealous for the law” (v. 20). All these thousands of believers had remained in Jerusalem. If Peter and John had had the strong attitude and standing in chapter twenty - one that they had in chapters two through five, most of these Jewish believers would have been scattered, and that scattering would have become their salvation as far as the religious mixture in Jerusalem was concerned. However, these thousands of believers, who were still zealous for the law, stayed in Jerusalem, and their remaining in Jerusalem put them in great danger. Not too long after Paul’s last visit to Jerusalem, perhaps not more than ten years later, Titus came with the Roman army to destroy Jerusalem and to slaughter those who continued to live there. It is possible that many Christians were put to death at that time.
10在马太二十一章三十三至四十六节和二十二章一至十四节的比喻中，主耶稣表达了神对耶路撒冷之光景的忿怒。主指明神这位『葡萄园的主人，』要凶恶的除灭那些恶园户。这应验于主后七十年，罗马太子提多和他的军队毁灭耶路撒冷之时。在马太二十二章七节，主豫言神会发『兵，』就是提多手下的罗马军兵，毁灭耶路撒冷城。耶路撒冷遭毁灭，可能耶路撒冷召会也包括在内。因著雅各妥协的态度和彼得的软弱，耶路撒冷召会可能同著那城一并遭毁灭了。然而，倘若彼得、约翰在行传二十一章像起初一样放胆，召会的光景就会不一样。倘若他们继续刚强放胆，圣徒就会分散出去，或者被犹太宗教徒逼迫至死。
10In the parables in Matthew 21:33-46 and 22:1-14 the Lord Jesus expressed God’sang er concerning the situation in Jerusalem. The Lord indicated that God, “the lord of the vineyard,” would miserably destroy the evil vinedressers. This was fulfilled when Titus, the Roman prince, and his army destroyed Jerusalem in A.D. 70. In Matthew 22:7 the Lord prophesied that God would send “his troops,” the Roman troops under Titus, and destroy the city of Jerusalem. The destruction of Jerusalem may have included the church in Jerusalem. Because of James’ compromising attitude and Peter’s weakness, the church in Jerusalem may have been destroyed along with the city. However, the situation concerning the church would have been different if Peter and John had been as bold in Acts 21 as they were at the beginning. If they had continued to be strong and bold, the saints either would have been scattered, or would have been persecuted unto death by the Jewish religionists
雅各殉道
The Martyrdom of James
11按照历史，行传二十一章的雅各，是在反对的犹太人手下殉道的。议会的首领以为雅各非常偏向犹太教。他们召集了会众，请雅各对他们说话，以为他会积极的说到犹太教。然而，雅各是忠信的，他刚强的传讲基督。议会的首领被冒犯了，就把雅各处死。他们得到关于雅各的错误印象，因为耶路撒冷许多犹太信徒都为律法热心。也许这使议会的首领以为雅各是为著犹太教的。我们从行传二十一章的记载看见，雅各甚至将保罗推进极其为难的『陷阱』里。我们已经指出，主并不容忍耶路撒冷妥协的光景。
11According to history, the James of Acts 21 was martyred at the hands of the opposing Jews. The leaders of the Sanhedrin thought that James was very favorable toward Judaism. They called together a congregation and asked James to speak to them, thinking that he would speak positively about Judaism. James, however, was faithful to preach Christ in a strong way. The leaders of the Sanhedrin were offended, and they put James to death. They had received a mistaken impression of James because so many Jewish believers in Jerusalem were zealous for the law. This may have caused the leaders of the Sanhedrin to think that James was for Judaism. From the record in Acts 21 we see that James even went so far as to push Paul into the “trap” of an extremely difficult situation. As we have pointed out, the Lord did not tolerate that compromising situation in Jerusalem
保罗末次往耶路撒冷的行程
PAUL’S LAST JOURNEY TO JERUSALEM
12我们很难相信彼得和约翰竟对耶路撒冷的光景静默无声。他们应该接受负担清理这事，不该需要保罗来作。但彼得和雅各在耶路撒冷没有尽他们的职责，却让那里的召会留在败落的情形里；保罗对那种光景一定非常不高兴。虽然他负担沉重，要在外邦世界执行神新约的经纶，但他看见耶路撒冷的源头已经被污染，而毒素的流渐渐扩展到外邦世界。正如保罗的书信所指明的，他必须面对各处热中犹太教的人。按照加拉太书，在加拉太的众召会，受到热中犹太教者的搅扰。所以，保罗知道，耶路撒冷的光景若没有受到对付，他就无法继续在外邦世界的工作。保罗知道破坏外邦世界召会生活主要的就是犹太教，所以他有负担回耶路撒冷去。这是他灵里定意要往耶路撒冷（徒十九21）的原因。他有负担对付污染的源头。
12It is difficult to believe that Peter and John were silent about the situation in Jerusalem. They should have borne the burden to clear up the matter. It should not have been necessary for Paul to do this. But Peter and James did not do their duty in Jerusalem. Rather, the church there was allowed to remain in a declining condition, and Paul should have been very unhappy about that situation. Although he was heavily burdened to carry out God’s New Testament economy in the Gentile world, he realized that the source in Jerusalem had been contaminated and that the flow of the poison was spreading into the Gentile world. As Paul’s Epistles indicate, he had to face the Judaizers everywhere. According to the book of Galatians, the churches in Galatia were troubled by the Judaizers. Therefore, Paul knew that he could not continue his work in the Gentile world until the situation in Jerusalem had been dealt with. Knowing that the main thing that was damaging the church life in the Gentile world was Judaism, Paul was burdened to go back to Jerusalem. This was the reason he purposed in his spirit to go to Jerusalem (19:21). He was burdened to deal with the source of the contamination.
13我们读行传十八至二十一章，很难断定保罗末次去耶路撒冷是对还是错。行传十九章二十一节说，『这些事过后，保罗灵里定意，要经过马其顿、亚该亚，往耶路撒冷去，又说，我到了那里以后，也必须去罗马看看。』保罗在二十章二十二、二十三节说，『看哪，现在我灵里受捆绑，要往耶路撒冷去，不知道在那里要遇见甚么事，只知道圣灵在各城里向我郑重见证说，有捆锁与患难等著我。』圣灵的见证乃是豫言、豫告，不是嘱咐。保罗在推罗时，门徒『藉著那灵对保罗说，不要上耶路撒冷去。』（徒二一4。）这里，那灵既已指示保罗，在耶路撒冷有捆锁与患难等著他，就藉著基督身体的一些肢体，进一步告诉他不要上耶路撒冷去。不仅如此，申言者亚迦布『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。』（徒二一11。）路加接著说，『我们听见这话，就和当地的人苦劝保罗不要上耶路撒冷去。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，我们也就静默，只说，愿主的旨意成就。』（徒二一12～14。）我们越思想这些经节就越发现，要断定保罗末次去耶路撤冷到底是对还是错，是何等困难。一面，那灵向保罗指明，在耶路撒冷有捆锁与患难等著他。另一面，那灵藉著基督身体的肢体，告诉保罗不要往耶路撒冷去。主对那里的光景非常清楚。
13In reading chapters eighteen through twenty-one of Acts, it is difficult for us to decide whether or not Paul was right in going to Jerusalem the last time. Acts 19:21 says, “And when these things were fulfilled, Paul purposed in his spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.” In 20:22 and 23 Paul said, “And now, behold, I am going bound in the spirit to Jerusalem, not knowing what I will meet with there, except that the Holy Spirit solemnly testifies to me in city after city, saying that bonds and afflictions await me.” The Holy Spirit’s testimony was a prophecy, a foretelling, not a charge. When Paul was in Tyre, the disciples “told Paul through the Spirit not to set foot in Jerusalem” (21:4). Here, having made known to Paul that bonds and afflictions awaited him in Jerusalem, the Spirit took a further step to tell him through some members of the Body not to go to Jerusalem. Furthermore, the prophet Agabus “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” (21:11). Luke goes on to say, “And when we heard these things, both we and those in that place entreated him not to go up to Jerusalem. 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. And when he would not be persuaded, we were silent, having said, The will of the Lord be done” vv.12-14). The more we consider all these verses, the more we realize how difficult it is to decide whether Paul was right or wrong in going up to Jerusalem the last time. On the one hand, the Spirit indicated to Paul that bonds and afflictions awaited him in Jerusalem. On the other hand, through members of the Body, the Spirit told Paul not to go to Jerusalem. The Lord was very clear about the situation there
主的鼓励
ENCOURAGED BY THE LORD
14因著主的主宰权柄，保罗从暴动的犹太人手里蒙拯救，落在罗马千夫长手里。（徒二一27～39。）保罗在犹太人面前分诉，(徒二一40～二二21，）被罗马人捆绑，（徒二二22～29，）并在议会前分诉；（徒二二30～二三10；）此后，他得著了主的鼓励。二十三章十一节论到这事说，『当夜，主站在保罗旁边说，你当壮胆，你怎样在耶路撒冷郑重的为我作了见证，也必照样在罗马为我作见证。』这话对保罗是有力的保证。当时保罗必然很害怕。倘若他不害怕，主就不需要对他说当壮胆。保罗必然是在非常险恶的处境里。但是主主宰的拯救他脱离那处境，然后来向他保证，他要在罗马为祂作见证。这样，保罗要去看罗马的愿望就得以实现。保罗对神新约经纶的异象我们再来看保罗所在之处境的图画。召会软弱、妥协、而且缺少亮光。耶路撒冷召会没有真实的见证；犹太教里那些热心宗教的人瞎眼、属魔鬼、且满了仇恨；而罗马政客腐败。与这样的背景相对，我们看见保罗，他是一个为著神新约的经纶有负担，且被这经纶浸透的人。保罗思想有关召会、犹太教、以及罗马政府的光景，知道最需要的乃是神新约的经纶。
14By the Lord’s sovereignty Paul was rescued from the hand of the rioting Jews into the hand of the Roman commander (21:27-39). After Paul defended himself before the Jews (21:40—22:21), was bound by the Romans (22:22-29), and defended himself before the Sanhedrin (22:30—23:10), he was encouraged by the Lord. Concerning this, 23:11 says, “But the following night the Lord stood by him and said, Take courage, for as you have solemnly testified concerning Me in Jerusalem, so you must also testify in Rome.” This was a word of strong assurance to Paul. Surely Paul was afraid. If he had not been afraid, there would have been no need for the Lord to tell him to take courage. Paul certainly had been in a very frightening situation. But sovereignly the Lord rescued him from that situation, and then He came to assure him that he would testify of Him in Rome. In this way Paul’s desire to see Rome would be fulfilled. PAUL’S VISION OF GOD’S NEW TESTAMENT ECONOMY Let us consider again the picture of the situation in which Paul found himself. The church was weak, compromising, and lacking in light. With the church in Jerusalem there was not a genuine testimony. The religious people in Judaism were blind, devilish, and full of hatred, and the Roman politicians were corrupt. Against such a background we see Paul, a man burdened for and saturated with God’s New Testament economy. As Paul considered the situation involving the church, Judaism, and the Roman government, he knew that what was needed most was God’s New Testament economy
15神新约的经纶是甚么？神新约的经纶乃是繁殖那在包罗万有、复活之基督的身位里，经过过程的三一神。惟有这位复活基督的繁殖，才是地上可怜光景的答案。所需要的就是我们让神执行祂新约的经纶，繁殖复活的基督。保罗被监管在该撒利亚那两年中，必定对这事多加思想。所以，当他被带到罗马，就开始写他末了的八封书信：歌罗西、以弗所、腓立比、腓利门、提前、提多、希伯来和提后。这些书信给我们神新约经纶之执行的清楚景象。
15What is God’s New Testament economy? God’s New Testament economy is to propagate the processed Triune God in the Person of the all-inclusive, resurrected Christ. Only the propagation of this resurrected Christ is the answer to the pitiful situation on the earth. What is needed is for us to allow God to carry out His New Testament economy in propagating the resurrected Christ. Paul must have considered this very much during the two years custody in Caesarea. Therefore, when he was brought to Rome, he began to write the last eight of his Epistles: Colossians, Ephesians, Philippians, Philemon, 1 Timothy, Titus, Hebrews, and 2 Timothy. These Epistles give us a clear view of the carrying out of God’s New Testament economy.
16保罗完成了他神圣启示的著作，陈明神新约经纶清楚的景象，不久以后就殉道了。大约二十五年以后，启示录写成了。在启示录二、三章的七封书信里，我们能彀看见，主要由保罗藉著繁殖复活的基督，以执行神新约的经纶，而建立的众召会，已经堕落了。堕落的组成，乃是失去包罗万有的基督，并接受别的事物作基督的顶替。除了给非垃铁非召会的书信以外，我们看见在这七个召会里，有各种事物偷著进来顶替了基督。启示录写成至今差不多过了十九个世纪，自始至终撒但与神之间不断的争斗。撒但设法用不同的方法顶替基督。结果，我们许多人，包括我在内，都生在组织的基督教里，其中非常缺少基督。比方说庆祝圣诞节，里面有多少基督？在今天的基督教里，真理与虚伪混杂，很少信徒深入、透彻的认识真理。
16Not long after Paul presented a clear view of God’s New Testament economy by completing his writings of the divine revelation, he was martyred. Approximately a quarter of a century later, the book of Revelation was written. In the seven epistles of Revelation 2 and 3 we can see that the churches, which had been established mainly by Paul for the accomplishment of God’s New Testament economy by propagating the resurrected Christ, had become degraded. The degradation consisted of the loss of the all-inclusive Christ and the taking in of other things as replacements of Christ. With the exception of the epistle to the church in Philadelphia, we see that in these seven churches various things had crept in to replace Christ. Almost nineteen centuries have passed since the book of Revelation was written. Throughout these centuries a struggle has been taking place between Satan and God. Satan has been trying in different ways to replace Christ. As a result, many of us, including me, were born into an organized Christianity that had very little of Christ. For example, how much of Christ is there in the celebration of Christmas? In today’s Christianity there is a mixture of truth and falsehood. Very few believers know the truth in a deep and thorough way
17我得救以后，立刻开始爱圣经，并读圣经。逐渐的，关于神新约经纶的亮光，藉著主的话来到。藉著主的光照，我们能看见保罗背著负担，要完满启示神新约的经纶。神圣经纶的完成，包括基督的成肉体、过人生、受死、复活与升天，使祂可以将自己分赐到神所拣选的人里面，以繁殖祂自己。这样，神的子民就可以成为祂的众子并基督的肢体，作团体的身体来彰显祂。这个彰显今世是在地方召会里，永世是在新耶路撒冷里。这是保罗所看见的异象，也是我们今天所需要看见的。保罗关于神新约经纶的异象，完全启示并发展在他的末了八封书信里。所以，我们需要以信，特别是以弗所书和希伯来书。研读保罗的书信，会使我们在神新约经纶里对繁殖的基督有丰富的经历。
17After I was saved, I immediately began to love the Bible and study it. Gradually the light has come through the Word concerning God’s New Testament economy. Through the Lord’s enlightenment we can see that Paul was burdened for the full revelation of God’s New Testament economy. The accomplishment of the divine economy involved Christ’sin carnation, human living, death, resurrection, and ascension so that He might propagate Himself by imparting Himself into God’s chosen people. In this way God’s people may become His sons and the members of Christ to be a corporate Body to express Him. This expression is in local churches in this age and will be in the New Jerusalem in eternity. This is the vision Paul saw, and this is what we need to see today. Paul’s vision concerning God’s New Testament economy is fully revealed and developed in his last eight Epistles. Therefore, with the help of the especially Ephesians and Hebrews. Studying Paul’s Epistles will enrich our experience of the propagating Christ in God’s New Testament economy.