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使徒行传生命读经 · 第72篇

结语

A Concluding Word
1读经：使徒行传1:8;27:20-26,33-37;28:15-16,23-31，腓立比书1:19-21上，以弗所书2:14-18，腓立比书3:2-8，歌罗西书3:10-11，希伯来书1:1-3;9:12;10:9-10,12,14;13:13。
1Scripture Reading: Acts 1:8; 27:20-26, 33-37; 16, 23-31; Phil. 1:19-21a; Eph. 2:14-18; Phil. 3:2-8; Col. 28:15-16, 23-31 3:10-11; Heb. 1:1-3; 9:12; 10:9-10, 12, 14; 13:13
2歌罗西书3:10-11，希伯来书1:1-3;。
29:12; 10:9-10, 12, 14; 13:13
3我要说到两件事。第一是关于行传二十七、二十八章里所描绘保罗的生活，第二是关于以弗所、腓立比、歌罗西和希伯来这四卷书信里的启示。
3shall cover two matters. The first concerns Paul’s living as portrayed in Acts 27 and 28; the second concerns the revelation in the four Epistles of Ephesians, Philippians, Colossians, and Hebrews
保罗生活的描绘
A PORTRAIT OF PAUL’S LIVING
4行传二十七、二十八章没有陈明甚么道理。这两章乃是记载一个活基督到极点的人。保罗被监禁，受捆锁，四围都有守卫；海上风暴很大，航行不顺；不仅如此，保罗离开了家乡和大多数的朋友。虽然他的处境这么艰难，他的生活却像掌权的王。
4Chapters twenty-seven and twenty-eight of Acts do not present anything of doctrine. Rather, in these chapters we have a record of a man living Christ to the uttermost. Paul was imprisoned, bound in chains, and surrounded by guards. The sea was very stormy, and the sailing was rough. Furthermore, Paul was away from his homeland and from most of his friends. Although he was in such a difficult situation, he lived like a reigning king
5行传这两章所陈明保罗的生活，使我们想起他在罗马坐监时所写的话：『因为我知道，这事藉著你们的祈求，和耶稣基督之灵全备的供应，终必叫我得救。这是照著我所专切期待并盼望的，就是没有一事会叫我羞愧，只要凡事放胆，无论是生，是死，总叫基督在我身体上，现今也照常显大，因为在我，活著就是基督。』（腓一19～21上。）这也是保罗从该撒利亚到罗马这段航程中之生活的描写。不管处境如何，保罗都在他的身体上显大基督。我们思想行传二十七、二十八章的图画，就看见保罗是基督特出的见证人。他是主耶稣在一章八节所说的那种见证人：『你们…要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。』在一章六节，主的门徒问主说，祂复兴以色列国是否就在那时。主指明父凭著自己的权柄所定的时候或时期，不是他们可以知道的。但他们藉著圣灵降临在他们身上，得著了能力以后，就要作祂的见证人。保罗在行传二十七、二十八章就是这样的见证人。在这两章里保罗生活在外邦人中间。在船上，若是有犹太人，也是非常少。航程中的每样事物都是外邦的。食物、环境和气氛都是外邦的。不仅如此，在米利大岛上，没有一样东西是属犹太的。保罗四围都是外邦人和外邦的生活方式。但在那种景况中，保罗的生活却像宫殿中的君王。我非常欣赏这两章里保罗生活的图画。
5Paul’s living as presented in these two chapters of Acts reminds us of his word written while he was imprisoned in Rome: “I know that for me this shall turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ, according to my earnest expectation and hope that in nothing I shall be put to shame, but with all boldness, as always, even now Christ shall be magnified in my body, whether through life or through death; for to me to live is Christ” (Phil. 1:19-21a). This describes Paul’s living during the voyage from Caesarea to Rome. Regardless of the situation, Paul magnified Christ in his body. As we ponder the picture in Acts 27 and 28, we see that Paul was an outstanding witness of Christ. He was the kind of witness the Lord Jesus spoke about in 1:8: “You shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and unto the remotest part of the earth.” In 1:6 the Lord’s disciples had asked Him if He would at that time restore the kingdom to Israel. The Lord indicated that it was not for them to know times or seasons, which the Father had placed in His own authority. Instead, after they had received power through the coming of the Holy Spirit upon them, they would be His witnesses. Paul was such a witness in Acts 27 and 28. In these chapters Paul was living among Gentiles. There were very few Jews on the ship, if any. Everything on that voyage was Gentile. The food, the environment, and the atmosphere were Gentile. Furthermore, there was nothing Jewish on the is land of Malta. Paul was surrounded by Gentiles and the Gentile way of living. But in that situation Paul lived like a king in a palace. I very much appreciate the picture of Paul’s living in these chapters.
6我们都该像保罗在行传二十七、二十八章那样的活基督。我们若只在符合我们文化、性格、构成、气质的景况中才活基督，我们所活的就不是真实的。在行传二十七、二十八章这里，保罗在与他的文化和性格完全相反的景况中活基督。许多事都令人失望、沮丧，但保罗却活出最高标准的生活。我们曾经指出，在保罗身上，从前活在福音书里那奇妙、超绝、奥秘的神人，藉著祂许多肢体中的一个继续活著。这是耶稣在祂被神性所丰富的人性里，再次活在地上。所以，保罗的生活乃是耶稣生活的复本。保罗就如二十八章所描写的，到达了罗马，以后他写了以弗所书、腓立比书、歌罗西书和希伯来书。保罗两次在罗马坐监。第一次约在主后六十二至六十四年，是由于犹太人的控告。（徒二八17～20。）在那段期间，他写了歌罗西书、以弗所书、腓立比书和腓利门书。他获释以后，可能访问了以弗所和马其顿，然后访问了革哩底和米利都，也许在那里写了希伯来书。保罗第二次坐监约在主后六十七年，是由于该撒尼罗突然对信徒加以逼迫。在行传十五章至二十八章，保罗经过了许多事。他若没有经历这几章所记载的事，就不可能写出以弗所书、腓立比书、歌罗西书和希伯来书，或者说不可能如此透彻的写这些书信。
6We all should live Christ in the way Paul did in Acts 27 and 28. If we live Christ only in a situation that is according to our culture, character, constitution, and disposition, our living is not genuine. Here in Acts 27 and 28 Paul lived Christ in a situation that was altogether contrary to his culture and character. Many things were disappointing and discouraging, but Paul nevertheless lived a life of the highest standard. As we have pointed out, in Paul the wonderful, excellent, and mysterious God-man, who lived in the Gospels, continued to live through one of His many members. This was Jesus living again on earth in His divinely enriched humanity. Paul’s living, therefore, was a repetition of the living of Jesus. After Paul arrived in Rome as described in chapter twenty-eight, he wrote the Epistles of Ephesians, Philippians, Colossians, and Hebrews. Paul was imprisoned in Rome twice. The first was about A.D. 62-64, due to the Jews’ accusation (28:17-20). During that time he wrote the Epistles of Ephesians, Philippians, Colossians, and Philemon. After his release from the first imprisonment, it is likely that he visited Ephesus and Macedonia, and then Crete and Miletus, from where he probably wrote the Epistle to the Hebrews. Paul’s second imprisonment, about A.D. 65, was due to Caesar Nero’s sudden persecution of the believers. Paul passed through many things in chapters fifteen through twenty-eight of Acts. Without his experience of the events recorded in these chapters, he could not have written Ephesians, Philippians, Colossians, and Hebrews, or he could not have written these Epistles in such a thorough way
废掉规条
THE ABOLISHING OF THE ORDINANCES
7保罗在以弗所二章十四、十五节说，『因祂自己是我们的和平，将两下作成一个，拆毁了中间隔断的墙，就是仇恨，在祂的肉体里，废掉了那规条中诫命的律法，好把两下在祂自己里面，创造成一个新人，成就了和平。』28我相信保罗在行传十五至二十八章所看见并经历的，使他写出这么刚强的话。保罗写这话的时候，可能对自己说，『律法一切的规条都已经废掉了。割礼、拿细耳人的愿、甚至我所许过的愿，都已经废掉了。』
7In Ephesians 2:14 and 15 Paul says, “He Himself is our peace, who has made both one, and has broken down the middle wall of partition, the enmity, having abolished in His flesh the law of the commandments in ordinances, that He might create the two in Himself into one new man, making peace.” I believe that what Paul saw and experienced in Acts 15 through caused him to write such a strong word. As he was writing this, Paul may have been saying to himself, “All the ordinances of the law have been abolished. Circumcision, the Nazarite vow, and even the vow I had have been abolished.”
8保罗也许后悔在行传十八章许愿，也后悔在十六章给提摩太行割礼。倘若保罗写以弗所书时，我与他在一起，我也许会说，『保罗弟兄，我想要了解你。既然基督废掉了一切规条，为甚么你在路司得仍然给提摩太行割礼?』倘若保罗被人问到这样的问题，他也许会说，『我给提摩太行割礼，是好久以前的事了，现在我感到后悔。
8Paul may have regretted his vow in Acts 18 and also his circumcising Timothy in Acts 16. If I had been with Paul when he wrote the Epistle to the Ephesians, I might have said, “Brother Paul, I would like to learn of you. Since Christ abolished all the ordinances, why at Lystra did you still circumcise Timothy?” It is possible that if Paul had been asked such a question, he might have said, “I did that quite a while ago, and I am sorry about it. Never again will I circumcise anyone
9我绝不会再给任何人行割礼了。』
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10保罗写以弗所二章的时候，比他在行传十六章给提摩太行割礼的时候彻底多了。他在行传十五至二十八章的经历使他对割礼更彻底。没有这几章的经历，我不相信保罗能写出像以弗所二章这样的章节。将保罗在加拉大书关于割礼的话，和他在以弗所二章论到废掉规条所说的作比较，是很有益处的。加拉太书可能写于行传十六章之前。保罗在加拉太六章十五节说，『受割礼不受割礼，都无关紧要，要紧的乃是作新造。』实际上，这话仍然2给割礼的实行留有余地。但在以弗所二章，保罗的话是绝对的，没有给割礼的实行留一丝余地。
10By the time Paul wrote Ephesians 2, he was much more thorough than he was when he circumcised Timothy in Acts 16. His experiences in chapters fifteen through twenty-eight of Acts caused him to be more thorough regarding circumcision. I do not believe that apart from his experience in these chapters, Paul could have written such a chapter as Ephesians 2. It is profitable to compare Paul’s word about circumcision in Galatians to what he says concerning the abolishing of the ordinances in Ephesians 2. Probably Galatians was written before Acts 16. In Galatians 6:15 Paul said, “For neither is circumcision anything nor uncircumcision, but a new creation.” Actually, this word still leaves some amount of ground for the practice of circumcision. But in Ephesians Paul’s word is absolute, and not one bit of ground remains for the practice of circumcision.
11保罗从行传十五至二十八章所发生的一切有了学习。我相信他在该撒利亚坐监的两年间，回顾了所发生的一切。保罗这样回顾时，也许对自己说，『若是有机会，我要再写一封信，比我在加拉太书论到割礼所说的更彻底。我不会只说，受割礼不受割礼都算不得甚么；反之，我会说，一切的规条，特别是有关割礼的规条，已经废掉了。倘若我能再写信给加拉大人，我要告诉信徒，割礼已经在十字架上废掉了。我会告诉他们不要行割礼，因为这得罪主，侮辱主。主在十字架上所废掉的，我们不该继续实行。』
11Paul learned from all that happened in Acts 15 through 28. I believe that while he was in custody for two years in Caesarea, he reviewed all that had taken place. As he made such a review, Paul may have said to himself, “If there is an opportunity, I would like to write another letter and say something more thorough concerning circumcision than I said in Galatians. I shall not say simply that neither circumcision nor uncircumcision avails anything. Instead, I shall say that all the ordinances, especially the ordinances regarding circumcision, have been abolished. If I could rewrite the Epistle to the Galatians, I would tell the believers that circumcision has been abolished on the cross. I would tell them not to practice circumcision, for it is offensive to the Lord, an insult to Him. We should not continue to practice anything that the Lord has abolished on the cross.”
12我们研读圣经，可以就著关于割礼的规条，比较以弗所书和加拉太书。我们若这样比较，就会看见保罗在加拉太书所说的，不如在以弗所书所说的那样刚强，或那样彻底。在以弗所二章，保罗没有给割礼留任何余地。
12In studying the Bible, we may compare Ephesians and Galatians with respect to the ordinances concerning circumcision. If we make this comparison, we shall see that what Paul says in Galatians is not as strong or as thorough as what he says in Ephesians. In Ephesians 2 Paul does not leave any ground for circumcision
警告妄自行割的
A WARNING REGARDING THE CONCISION
13在腓立比三章，保罗对割礼用了一个很强的消极说法：妄自行割的。他在腓立比三章二节说，『你们要提防犬类，提防作恶的，提防妄自行割的。』这里『妄自行割』一辞，意切断，是对割礼的轻蔑之辞。这一节的三句之间没有连接词，所以必是指同一斑人。犬类是不洁净的，（利十一27，）作恶的是邪恶的，妄自行割的是当受藐视的。犬类是指热中犹太教者。在性情上，他们是不洁净的犬类；在行为上，他们是作恶的人；在宗教上，他们是妄自行割的，是可耻的人。保罗嘱咐腓立比人要提防犬类、作恶的、妄自行割的，他的确非常刚强。在这里保罗乃是说，那些提倡割礼、热中犹太教的人是狗。在保罗所写腓立比二章二节之话的光中，若是有人向他问起雅各，你想他会说甚么？保罗可能说，『雅各当然不是狗，但他的行为多少有点像狗。雅各是我亲爱的弟兄。我因著尊敬他，就去见他。但他对我说话的时候，我听见类似犬吠的声音。』我们读腓立比三章，看见保罗藉著他在行传十五至二十八章的经历，特别藉著他在该撒利亚那段期间，得著了加强。因著这加强，他告诉信徒要提防犬类，提防妄自行割的。在腓立比书，他甚至不说割礼，而用『妄自行割』这轻蔑的辞。他写这封书信时是何等刚强！
13In Philippians 3 Paul uses a very strong negative term for circumcision: concision. In Philippians 3:2 he says, “Beware of the dogs, beware of the evil workers, beware of the concision.” The word “concision” here, meaning mutilation, is a term of contempt for circumcision. Since there is no conjunction used in this verse between these three clauses, they must refer to the same class of people. Dogs are unclean (Lev. 11:4-8), the workers are evil, and the concision are those deserving contempt. The “dogs” refer to the Judaizers. In nature they are unclean dogs, in behavior they are evil workers, and in religion they are the concision, people of shame. Paul certainly is very strong in charging the Philippians to beware of the dogs, the evil workers, the concision. Here Paul is saying that the Judaizers, those who promote circumcision, are dogs. What do you think Paul would have said if, in the light of his word in Philippians 3:2, he were asked about James? Paul might have said, “James surely is not a dog, but he acted somewhat like a dog. James is my dear brother. Because I respected him, I went to see him. But when he spoke to me, I heard something that was like the barking of a dog.” As we read Philippians 3, we see that Paul was strengthened through his experiences in Acts 15 through 28 and especially through his time in Caesarea. Because of this strengthening, he told the believers to beware of dogs, to beware of the concision. In Philippians he would not even speak about circumcision, but instead used the contemptuous term “concision.” How strong he was in writing this Epistle
14保罗写腓立比三章，比他写加拉太书和罗马书更刚强。保罗在罗马二章二十八、二十九节说，『因为外表上作犹太人的，并不是犹太人；外表上肉体的割礼，也不是割礼。惟有在内里作的，才是犹太人；割礼也是心里的，在于灵，不在于字句。这人的称赞，不是从人来的，乃是从神来的。』这里保罗论到割礼的话实际上不是很强，他再次给割礼的实行留有余地。但在腓立比三章二节，就没有给割礼留余地了，现在割礼被称为妄自行割，是『犬类』所提倡的实行。
14When Paul was writing Philippians 3, he was stronger than he was in writing both Galatians and Romans. In Romans 2:28 and 29 Paul said, “He is not a Jew who is one outwardly; neither the circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is of the heart, in the spirit, not in the letter, whose praise is not from men, but from God.” Here Paul’sword about circumcision is actually not very strong. Once again, some ground remained for the practice of circumcision. But in Philippians 3:2 there is no ground for circumcision, which now is called concision, a practice promoted by “dogs.”
15保罗在腓立比三章八节说，『不但如此，我也将万事看作亏损，因我以认识我主基督耶稣为至宝；我因祂已经亏损万事，看作粪土，为要赢得基督。』『粪土』一辞指扔给狗的渣浮、垃圾、脏物；因此是狗食、粪土。保罗首先嘱咐信徒要提防犬类，然后指明这些犬类，热中犹太教的人，所供应的乃是狗食。我们再次看见保罗在他著作中的进步。保罗在该撒利亚回顾已往的时候，可能后悔他从前论到犹太教事物的著作不彀彻底。他也许对自己说，『我为甚么写得这么含糊不清？我为甚么不更清楚、更彻底的论到犹太教的事物？这些事物乃是狗食，割礼实际上就是妄自行割，那些提倡这些事物的人乃是「犬类。」』我们看过，保罗写腓立比书的时候，比他写加拉太书时刚强多了。他在加拉太书说到『假弟兄，』（加二4，）但在腓立比书告诉圣徒要提防犬类。保罗似乎说，『他们不是弟兄，甚至不是人－他们是犬类！』保罗在他后期的著作里是何等彻底！
15In Philippians 3:8 Paul says, “But surely I count also all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord, on account of whom I have suffered the loss of all things and count them refuse that I may gain Christ.” The word “refuse” denotes dregs, rubbish, filth, what is thrown to the dogs; hence, dog food, dung. First, Paul charges the believers to beware of dogs, and then he indicates that what these dogs, the Judaizers, minister is dog food. Once again, we see Paul’sim prove ment in his writings. When Paul was in Caesarea reviewing the past, he may have regretted that he was not thorough enough in his previous writings concerning the Judaic things. He may have said to himself, “Why did I write in such a vague manner? Why was I not more clear and thorough concerning the Judaic things? These things are dog food, circumcision is actually concision, and those who promote these things are ‘dogs.’” As we have seen, in writing Philippians Paul was much stronger than he was when he wrote Galatians. In Galatians he spoke of “false brothers” (2:4), but in Philippians he told the saints to beware of the dogs. Paul seemed to be saying, “They are not brothers or even men—they are dogs!” How thorough Paul was in his later writing
新人，在此基督是一切
THE NEW MAN, WHERE CHRIST IS EVERYTHING
16保罗在歌罗西三章十、十一节说，『并且穿上了新人；这新人照著创造他者的形像渐渐更新，以致有充足的知识；在此并没有希利尼人和犹太人、受割礼的和未受割礼的、化外人、西古提人、为奴的、自主的，惟有基督是一切，又在一切之内。』这里我们看见，在新人里不仅没有天然的人，连天然的人存在的可能和地位都没有。在新人里只有基督有地位。祂是新人一切的肢体，也在一切的肢体之内。在新人里祂是一切。实际上，祂就是新人，就是祂的身体。（林前十二12。）
16In Colossians 3:10 and 11 Paul says, “And having put on the new man, which is being renewed unto full knowledge according to the image of Him who created him; where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” Here we see not only that there is no natural person in the new man but that there is no possibility, no room, for any natural person. In the new man there is room only for Christ. He is all the members of the new man and in all the members. He is everything in the new man. Actually, He is the new man, His Body (1 Cor. 12:13
17保罗写这些话的时候，可能对自己说，『我不该跟耶路撒冷的弟兄们说到犹太人和外邦人。我不是去外邦人那里－我是去神所拣选的人那里，所有藉著我的职事得救的都是神的子民。祂在创立世界以前拣选了他们，到他们那里去当然没有甚么错。在新人里没有犹太人，也没有希利尼人，只有基督。』在歌罗西三章十、十一节，保罗是清楚、彻底且绝对的。这种清楚、彻底和绝对，可能是保罗在该撒利亚坐监二年的结果。以弗所书、腓立比书和歌罗西书是保罗在罗马第一次坐监时写的，希伯来书是他从那次监禁获释以后写的。在希伯来书，保罗更进步了。他在写这封书信以前，可能对自己说，『我为甚么在以弗所书对基督废掉一切规条，说得这么少？我该深入更多的细节。并且，我在腓立比书和歌罗西书的话也太短了。我需要写一封较长的书信，表明犹太教一切的事物都已过去，基督是超越这些事物的。』
17In writing these words, Paul may have said to himself, I should not have spoken with the brothers in Jerusalem about Jews and Gentiles. I did not go to the Gentiles—I went to God’s chosen people. All those who have been saved through my ministry are God’sp eople. He chose them before the foundation of the world. There certainly was nothing wrong in going to them. In the new man there is no Jew and no Greek, only Christ.” In Colossians 3:10 and 11 Paul is clear, thorough, and absolute. This clearness, thoroughness, and absoluteness may have been the result of Paul’st wo years in custody in Caesarea. Whereas Ephesians, Philippians, and Colossians were written during Paul’s first imprisonment in Rome, Hebrews was written after he had been released from that imprisonment. In Hebrews Paul advanced even further. Before writing this Epistle, he may have said to himself, “Why did I say so little in Ephesians about Christ’s abolishing all the ordinances? I should have gone into much more detail. Also, my word in Philippians and Colossians was too short. I need to write a longer epistle to show that all the things of Judaism are over and that Christ is superior to these things
希伯来书中所启示的基督
CHRIST AS REVEALED IN HEBREWS
18在十三章的希伯来书里，保罗贬低了犹太教的事物。他甚至粉碎了犹太教里每一样重要的事。在希伯来书，保罗指明犹太人有神，但信徒有神人，就是耶稣基督。保罗接著指出，天使乃是仆役。不仅如此，他表明基督超越摩西、亚伦和约书亚。在希伯来书，保罗也告诉我们不再有赎罪祭。按照神的旨意，基督这包罗万有者，乃是独一的供物。所以，在宇宙中只有一个供物是按照神的旨意。保罗在希伯来十章九、十节说，『后来又说，「看哪，我来了，是要实行你的旨意。」可见他除去那先有的，为要立定那后来的；我们凭这旨意，藉耶稣基督一次永远的献上身体，就得以圣别。』这指明旧约一切的供物已经除去了，而由基督这独一的供物所顶替。保罗在希伯来十章十二、十四节说，『惟独这一位既为罪一次献上祭物，就永久在神的右边坐下了；…因为祂一次献祭，便叫那些得以圣别的人永久完全。』
18In the thirteen chapters of Hebrews Paul depreciated the things of Judaism. He even cut every crucial matter in Judaism into pieces. In Hebrews Paul indicates that the Jews have God, but the believers have the God- man, Jesus Christ. Paul goes on to point out that the angels are servants. Furthermore, he shows that Christ is superior to Moses, Aaron, and Joshua. In Hebrews Paul also tells us that there is no longer a sin offering. According to God’s will, Christ, the all-inclusive One, is the unique offering. Therefore, in the universe there is only one offering that is according to God’s will. In Hebrews 10:9 and 10 Paul says, “Then He said, Behold, I come to do Your will. He takes away the first that He may establish the second; by which will we have been sanctified through the offering of the body of Jesus Christ once for all.” This indicates that all the Old Testament offerings have been taken away and replaced by Christ as the unique offering. In Hebrews 10:12 and 14 Paul says, “This One, having offered one sacrifice for sins, sat down forever on the right hand of God....For by one offering He has perfected forever those who are sanctified.”
19保罗在希伯来十三章八节说，『耶稣基督，昨日、今日、直到永远，是一样的。』在十三章八节以前，基督曾改变过，祂经过了成为肉体和复活。藉著成为肉体，祂穿上了人的性情。这就是说，祂从只有神性，改变为现今兼具神人二性。从前祂仅仅是神，但祂改变成了神人。不仅如此，在祂的复活里，祂这位末后的亚当，改变成了赐生命的灵。（林前十五45。）自从经过了成为肉体、为人生活、钉十字架、复活和升天的过程，基督就没有改变过，也不会改变。所以，保罗放胆说，基督今日、昨日、直到永远，是一样的。保罗在希伯来十三章十三节接著说，『这样，我们也当出到营外就了祂去，忍受祂所受的凌辱。』这里的『营，』表征人的组织，特别是犹太教的组织。保罗这里的话乃是基于基督在城外，就是在营外被钉的事实。基督既在营外被弃并受苦，我们就当出到营外，就了祂去。保罗写希伯来书这段话时，可能对自己说，『我回耶路撒冷是错了。耶路撒冷乃是营。回耶路撒冷为要顾到犹太教乃是不需要的，因为那就是回到营那里。我们该忘掉耶路撒冷，出到营外，忍受基督所受的凌辱。』保罗出到营外，忍受主所受的凌辱。他从该撒利亚航行到罗马，乃是在犹太教以外，成了在捆锁中，忍受著凌辱的人。但当他在营外忍受凌辱时，他显大了基督。我盼望我们都花时间仔细思想本篇信息所说到的两件事－保罗为基督作美妙见证的生活，以及以弗所书、腓立比书、歌罗西书和希伯来书里神圣启示的完全。这些书里没有给任何种类的混杂留余地。在这些书信里只有基督有地位。
19In Hebrews 13:8 Paul says, “Jesus Christ is the same yesterday, and today, and forever.” Prior to 13:8, Christ changed in that He passed through incarnation and resurrection. Through incarnation, He put on human nature. This means that He changed from being One who had only the divine nature to the One who now has both the divine nature and the human nature. Once He was merely God, but He changed to become the God-man. Furthermore, in His resurrection He, as the last Adam, changed to become a life-giving Spirit (1 Cor. 15:45). Since passing through the process of incarnation, human living, crucifixion, resurrection, and ascension, Christ has not changed and will not change. Therefore, Paul had the boldness to say that Christ is the same today, yesterday, and for eternity. In Hebrews 13:13 Paul continues, “Let us therefore go forth unto Him outside the camp, bearing His reproach.” Here “the camp” signifies human organization, especially that of Judaism. Paul’sword here is based on the fact that Christ was crucified outside the city, outside the camp. Since Christ was rejected and suffered outside the camp, we should go forth unto Him outside the camp. When Paul wrote this portion of Hebrews, he may have been saying to himself, “I was wrong to go back to Jerusalem. Jerusalem was the camp. There was no need to go back to Jerusalem in order to take care of Judaism, for that was to go back to the camp. We should forget Jerusalem and go out of the camp and bear Christ’s reproach.” Paul went outside the camp and bore the Lord’s reproach. When he was making the voyage from Caesarea to Rome, he was outside of Judaism bearing reproach as one in bonds. But as he bore reproach outside the camp, he magnified Christ. I hope that we all shall spend time to dwell on the two matters covered in this message—Paul’s living as a wonderful witness to Christ and the thoroughness of the divine revelation in the books of Ephesians, Philippians, Colossians, and Hebrews. In these books no ground is left for any kind of mixture. In these Epistles there is room only for Christ.