首先我们来看犹太人的辩士帖土罗向巡抚腓力斯控告保罗，看到了他的谎言。第二说到了保罗在巡抚前向犹太人分诉，和他承认的一件事，及其行事光明正大而没有动用捐项。第三是经文腓力斯有两年之久留保罗在监里及其原因。第四是提到了勤劳的新巡抚非斯都。第五是来看看保罗被迫在非斯都前上告于凯撒的情景。最后谈到了保罗在亚基帕王面前的分诉。                            

1. 犹太人的辩士帖土罗向巡抚腓力斯控告保罗          

    「过了五天，大祭司亚拿尼亚同几个长老和一个辩士(G4489, orator)帖土罗下来，向巡抚控告保罗。保罗被提了来，帖土罗就告他说：「腓力斯大人，我们因你得以大享太平，并且这一国的弊病，因著你的先见得以更正了，我们随时随地满心感谢不尽。惟恐多说，你嫌烦絮，只求你宽容听我们说几句话。「我们看这个人，如同瘟疫一般，是鼓动普天下众犹太人生乱的，又是拿撒勒教党里的一个头目，连圣殿他也想要(G3985, tempt)污秽。我们把他捉住了。（有古卷加：要按我们的律法审问，不料千夫长吕西亚前来，甚是强横，从我们手中把他夺去，吩咐告他的人到你这里来。）你自己究问他，就可以知道我们告他的一切事了。」众犹太人也随著告他说：「事情诚然是这样。」」(使徒行传 24:1-9)          

    这个字辩士(G4489, orator)只出现一次，我们看他做的事情就知道是指什么工作，显然他是很会说话的，看他对巡抚的开场白就知道这一点。他先称赞了巡抚，然后立刻说到要点，说是宽容听我们说几句话，他的目的只要赢，说谎也不在乎。这有些像有些律师的教导一样，他们的目的只是要赢，不管真像如何。你看，众犹太人也随他说谎，「…事情诚然是这样。」(使徒行传 24:9)          

    和他相对的是说诚实话的保罗，所以我们要先看保罗怎么说，「你查问就可以知道，从我上耶路撒冷礼拜到今日，不过有十二天。他们并没有看见我在殿里，或是在会堂里，或是在城里，和人辩论，耸动众人。他们现在所告我的事并不能对你证实了。」(使徒行传 24:11-13) 比较两人的话，就知道那些是真话了。          

    我们可以指出一个帖土罗说谎的明显例子，就是和这经文有关，「这话是因他们曾看见以弗所人特罗非摩同保罗在城里，以为保罗带他进了殿。」(使徒行传 21:29) 他说，「连圣殿他也想要(G3985, tempt)污秽。…」(使徒行传 24:6) 他应该那时已知道那是误会，因为没有人看到特罗非摩进入殿中。很清楚的，事实是，「正献的时候，他们看见我在殿里已经洁净了，并没有聚众，也没有吵嚷，惟有几个从亚西亚来的犹太人。」(使徒行传 24:18) 的确是有从亚西亚来的犹太人和保罗一起去耶路撒冷，但没有外邦人。请注意，这字G3985出现了42次，足够多看到其意义。另外一个地方为，「又有人试探(G3985, tempt)耶稣，向他求从天上来的神迹。」(路加福音 11:16) 所以帖土罗在这里会这么说。  

2. 保罗在巡抚前向犹太人分诉        

    「巡抚点头叫保罗说话。他就说：「我知道你在这国里断事多年，所以我乐意为自己分诉。你查问就可以知道，从我上耶路撒冷礼拜到今日，不过有十二天。他们并没有看见我在殿里，或是在会堂里，或是在城里，和人辩论，耸动众人。他们现在所告我的事并不能对你证实了。但有一件事，我向你承认，就是他们所称为异端的道，我正按著那道事奉我祖宗的神，又信合乎律法的和先知书上一切所记载的，并且靠著神，盼望死人，无论善恶，都要复活，就是他们自己也有这个盼望。我因此自己勉励，对神、对人，常存无亏的良心。「过了几年，我带著赒济本国的捐项和供献的物上去。正献的时候，他们看见我在殿里已经洁净了，并没有聚众，也没有吵嚷，惟有几个从亚西亚来的犹太人。他们若有告我的事，就应当到你面前来告我。即或不然，这些人若看出我站在公会前有妄为的地方，他们自己也可以说明。纵然有，也不过一句话，就是我站在他们中间大声说：『我今日在你们面前受审，是为死人复活的道理。』」」(使徒行传 24:10-21)        

    我们已在前面谈过保罗说的事实，至于他承认的一件事，基本上就是「…我今日在你们面前受审，是为死人复活的道理。」(使徒行传 24:21) 在经文中所明说的那一部份，就请自己看经文一下。他说的常存无亏的良心，也就是「我在基督里说真话，并不谎言，有我良心被圣(G40, Holy)灵(G4151, Spirit)感动，给我作见证。」(罗马书 9:1) 我们知道，保罗的被捕是因为带四个人「…一同行洁净的礼，替他们拿出规费，叫他们得以剃头。…」(使徒行传 21:24) 而且他自己是「   …带著赒济本国的捐项和供献的物上去(耶路撒冷)。」(使徒行传 24:17)          

    有人看见了他付的规费，就说他动用了捐项，这是不合理的，因为私自挪用捐项，怎么会对得起良心？尤其是他说，「论到为圣徒捐钱，我从前怎样吩咐加拉太的众教会，你们也当怎样行。每逢七日的第一日，各人要照自己的进项抽出来留著，免得我来的时候现凑。及至我来到了，你们写信举荐谁，我就打发他们，把你们的捐资送到耶路撒冷去。若我也该去，他们可以和我同去。」(哥林多前书 16:1-4) 他行事都是光明正大的，如果他自己拿不出规费，会拒绝他们的请求的。        

    我猜，这样说的人大慨以为保罗是一文不名的，可是圣经不是这样说，他的原则是，「我未曾贪图一个人的金、银、衣服。我这两只手常供给我和同人的需用，这是你们自己知道的。」(使徒行传 20:33-34) 所以他会说，「你们自己原知道应当怎样效法我们。因为我们在你们中间，未尝不按规矩而行，也未尝白吃人的饭，倒是辛苦劳碌，昼夜做工，免得叫你们一人受累。这并不是因我们没有权柄，乃是要给你们作榜样，叫你们效法我们。我们在你们那里的时候，曾吩咐你们说：「若有人不肯做工，就不可吃饭。」」(帖撒罗尼迦后书 3:7-10) 有需要时，他也会接受供给，如经文所说，「腓立比人哪，你们也知道我初传福音，离了马其顿的时候，论到授受的事，除了你们以外，并没有别的教会供给我。就是我在帖撒罗尼迦，你们也一次两次地打发人供给我的需用。」(腓立比书 4:15-16) 保罗不会是一文不名的。  

3. 腓力斯有两年之久留保罗在监里          

    「腓力斯本是详细晓得这道，就支吾他们说：「且等千夫长吕西亚下来，我要审断你们的事。」于是吩咐百夫长看守保罗，并且宽待他，也不拦阻他的亲友来供给他。过了几天，腓力斯和他夫人犹太的女子土西拉一同来到，就叫了保罗来，听他讲论信基督耶稣的道。保罗讲论公义、节制和将来的审判。腓力斯甚觉恐惧，说：「你暂且去吧！等我得便再叫你来。」腓力斯又指望保罗送他银钱，所以屡次叫他来，和他谈论。过了两年，波求非斯都接了腓力斯的任。腓力斯要讨犹太人的喜欢，就留保罗在监里。」(使徒行传 24:22-27)          

    我们注意到，千夫长吕西亚最后也没有到腓力斯那儿，这的确是支吾，但巡抚优待他。然后是过了几天，就有机会传道给他们夫妇俩，看到了腓力斯甚觉恐惧保罗讲论的公义、节制和将来的审判。但他听不进去，又指望保罗送他银钱，还屡次叫他来，和他谈论。「过了两年，波求非斯都接了腓力斯的任。腓力斯要讨犹太人的喜欢，就留保罗在监里。」(使徒行传 24:27)  

4. 勤劳的新巡抚非斯都        

    「非斯都到了任，过了三天，就从凯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，又央告他，求他的情，将保罗提到耶路撒冷来，他们要在路上埋伏杀害他。非斯都却回答说：「保罗押在凯撒利亚，我自己快要往那里去。」又说：「你们中间有权势的人与我一同下去，那人若有甚么不是，就可以告他。」」(使徒行传 25:1-5)          

    这里我们看到了非斯都是非常勤快的人，因为「…过了三天，就从凯撒利亚上耶路撒冷去。」(使徒行传 25:1) 他应该从上任腓力斯在交接中，得知犹太人要杀保罗，就拒绝把保罗提到耶路撒冷，而是说我自己快要往凯撒利亚去，要他们在那里告他。  

5. 保罗被迫在非斯都前上告于凯撒        

    「非斯都在他们那里住了不过十天八天，就下凯撒利亚去。第二天坐堂，吩咐将保罗提上来。保罗来了，那些从耶路撒冷下来的犹太人周围站著，将许多重大的事控告他，都是不能证实的。保罗分诉说：「无论犹太人的律法、或是圣殿、或是凯撒，我都没有干犯。」但非斯都要讨犹太人的喜欢，就问保罗说：「你愿意上耶路撒冷去，在那里听我审断这事吗？」保罗说：「我站在凯撒的堂前，这就是我应当受审的地方。我向犹太人并没有行过甚么不义的事，这也是你明明知道的。我若行了不义的事，犯了甚么该死的罪，就是死，我也不辞！他们所告我的事若都不实，就没有人可以把我交给他们。我要上告于凯撒。」非斯都和议会商量了，就说：「你既上告于凯撒，可以往凯撒那里去。」」(使徒行传 25:6-12)          

    非斯都一回到凯撒利亚，第二天就去处理保罗的事情，犹太人就用许多不能证实的事去控告他。看经文中保罗的分诉，就可以知道保罗没有干犯任何事，他说的很清楚，「…我向犹太人并没有行过甚么不义的事，这也是你明明知道的。」(使徒行传 25:10) 我们也可以看到他是被迫上告于凯撒，因为他知道不能回去耶路撒冷。这里并不是说凯撒亲自审判，而是在凯撒的庭中，保罗因是罗马人就有这个权利。      

    至于他是无罪的这一点，看这经文就知道了，「于是，王和巡抚并百妮基与同坐的人都起来，退到里面，彼此谈论说：「这人并没有犯甚么该死该绑的罪。」亚基帕又对非斯都说：「这人若没有上告于凯撒，就可以释放了。」」(使徒行传 26:30-32) 这就像耶稣一样，祂没有罪，却被钉上了十字架，但反而成就了神的旨意。同样的，保罗无罪的被捆绑去了罗马，因而成就了神的旨意。  

6. 保罗在亚基帕王面前的分诉        

    「过了些日子，亚基帕王和百妮基氏来到凯撒利亚，问非斯都安。在那里住了多日，非斯都将保罗的事告诉王说：「这里有一个人，是腓力斯留在监里的。我在耶路撒冷的时候，祭司长和犹太的长老将他的事禀报了我，求我定他的罪。「我对他们说：『无论甚么人，被告还没有和原告对质，未得机会分诉所告他的事，就先定他的罪，这不是罗马人的条例。』及至他们都来到这里，我就不耽延，第二天便坐堂，吩咐把那人提上来。告他的人站著告他，所告的，并没有我所逆料的那等恶事，不过是有几样辩论，为他们自己敬鬼神的事，又为一个人名叫耶稣，是已经死了，保罗却说他是活著的。这些事当怎样究问，我心里作难，所以问他说：『你愿意上耶路撒冷去，在那里为这些事听审吗？』但保罗求我留下他，要听皇上审断，我就吩咐把他留下，等我解他到凯撒那里去。」亚基帕对非斯都说：「我自己也愿听这人辩论。」 非斯都说：「明天你可以听。」第二天，亚基帕和百妮基大张威势而来，同著众千夫长和城里的尊贵人进了公厅。非斯都吩咐一声，就有人将保罗带进来。非斯都说：「亚基帕王和在这里的诸位啊，你们看这人，就是一切犹太人在耶路撒冷和这里，曾向我恳求呼叫说：『不可容他再活著！』但我查明他没有犯甚么该死的罪，并且他自己上告于皇帝，所以我定意把他解去。论到这人，我没有确实的事可以奏明主上。因此，我带他到你们面前，也特意带他到你亚基帕王面前，为要在查问之后有所陈奏。据我看来，解送囚犯，不指明他的罪案是不合理的。」」(使徒行传 25:13-27)        

    在经文中很清楚的说明了，非斯都告诉亚基帕，他是如何很快的处理保罗的事情，就请自己看一下经文。于是「亚基帕对非斯都说：「我自己也愿听这人辩论。」 非斯都说：「明天你可以听。」」(使徒行传 25:22)「第二天，亚基帕和百妮基大张威势而来，同著众千夫长和城里的尊贵人进了公厅。非斯都吩咐一声，就有人将保罗带进来。」(使徒行传 25:23) 在这里的百妮基氏并不是他的夫人，如果是会明讲的，如同讲犹太的女子土西拉是腓力斯的夫人一样。在这里我们也可看到，保罗在亚基帕王前是按著罗马人的规矩在审判。非斯都的希望是，亚基帕他们能在解送囚犯保罗中，指明他的罪案，但终不能如愿，因经文说，「于是，王和巡抚并百妮基与同坐的人都起来，退到里面，彼此谈论说：「这人并没有犯甚么该死该绑的罪。」亚基帕又对非斯都说：「这人若没有上告于凯撒，就可以释放了。」」(使徒行传 26:30-32)

    请注意，这文章是基于周日(5/10/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。     

    首先我們來看猶太人的辯士帖土羅向巡撫腓力斯控告保羅，看到了他的謊言。第二說到了保羅在巡撫前向猶太人分訴，和他承認的一件事，及其行事光明正大而沒有動用捐項。第三是經文腓力斯有兩年之久留保羅在監裏及其原因。第四是提到了勤勞的新巡撫非斯都。第五是來看看保羅被迫在非斯都前上告於凱撒的情景。最後談到了保羅在亞基帕王面前的分訴。

1. 猶太人的辯士帖土羅向巡撫腓力斯控告保羅

       「過了五天，大祭司亞拿尼亞同幾個長老和一個辯士(G4489, orator)帖土羅下來，向巡撫控告保羅。保羅被提了來，帖土羅就告他說：「腓力斯大人，我們因你得以大享太平，並且這一國的弊病，因着你的先見得以更正了，我們隨時隨地滿心感謝不盡。惟恐多說，你嫌煩絮，只求你寬容聽我們說幾句話。「我們看這個人，如同瘟疫一般，是鼓動普天下眾猶太人生亂的，又是拿撒勒教黨裏的一個頭目，連聖殿他也想要(G3985, tempt)污穢。我們把他捉住了。（有古卷加：要按我們的律法審問，不料千夫長呂西亞前來，甚是強橫，從我們手中把他奪去，吩咐告他的人到你這裡來。）你自己究問他，就可以知道我們告他的一切事了。」眾猶太人也隨着告他說：「事情誠然是這樣。」」(使徒行傳 24:1-9)

        這個字辯士(G4489, orator)只出現一次，我們看他做的事情就知道是指什麼工作，顯然他是很會說話的，看他對巡撫的開場白就知道這一點。他先稱讚了巡撫，然後立刻說到要點，說是寬容聽我們說幾句話，他的目的只要贏，說謊也不在乎。這有些像有些律師的教導一樣，他們的目的只是要贏，不管真像如何。你看，眾猶太人也隨他說謊，「…事情誠然是這樣。」(使徒行傳 24:9)

        和他相對的是說誠實話的保羅，所以我們要先看保羅怎麼說，「你查問就可以知道，從我上耶路撒冷禮拜到今日，不過有十二天。他們並沒有看見我在殿裏，或是在會堂裏，或是在城裏，和人辯論，聳動眾人。他們現在所告我的事並不能對你證實了。」(使徒行傳 24:11-13) 比較兩人的話，就知道那些是真話了。

        我們可以指出一個帖土羅說謊的明顯例子，就是和這經文有關，「這話是因他們曾看見以弗所人特羅非摩同保羅在城裏，以為保羅帶他進了殿。」(使徒行傳 21:29) 他說，「連聖殿他也想要(G3985, tempt)污穢。…」(使徒行傳 24:6) 他應該那時已知道那是誤會，因為沒有人看到特羅非摩進入殿中。很清楚的，事實是，「正獻的時候，他們看見我在殿裏已經潔淨了，並沒有聚眾，也沒有吵嚷，惟有幾個從亞西亞來的猶太人。」(使徒行傳 24:18) 的確是有從亞西亞來的猶太人和保羅一起去耶路撒冷，但沒有外邦人。請注意，這字G3985出現了42次，足夠多看到其意義。另外一個地方為，「又有人試探(G3985, tempt)耶穌，向他求從天上來的神蹟。」(路加福音 11:16) 所以帖土羅在這裏會這麼說。

2. 保羅在巡撫前向猶太人分訴

       「巡撫點頭叫保羅說話。他就說：「我知道你在這國裏斷事多年，所以我樂意為自己分訴。你查問就可以知道，從我上耶路撒冷禮拜到今日，不過有十二天。他們並沒有看見我在殿裏，或是在會堂裏，或是在城裏，和人辯論，聳動眾人。他們現在所告我的事並不能對你證實了。但有一件事，我向你承認，就是他們所稱為異端的道，我正按着那道事奉我祖宗的神，又信合乎律法的和先知書上一切所記載的，並且靠着神，盼望死人，無論善惡，都要復活，就是他們自己也有這個盼望。我因此自己勉勵，對神、對人，常存無虧的良心。「過了幾年，我帶着賙濟本國的捐項和供獻的物上去。正獻的時候，他們看見我在殿裏已經潔淨了，並沒有聚眾，也沒有吵嚷，惟有幾個從亞西亞來的猶太人。他們若有告我的事，就應當到你面前來告我。即或不然，這些人若看出我站在公會前有妄為的地方，他們自己也可以說明。縱然有，也不過一句話，就是我站在他們中間大聲說：『我今日在你們面前受審，是為死人復活的道理。』」」(使徒行傳 24:10-21)

       我們已在前面談過保羅說的事實，至於他承認的一件事，基本上就是「…我今日在你們面前受審，是為死人復活的道理。」(使徒行傳 24:21) 在經文中所明說的那一部份，就請自己看經文一下。他說的常存無虧的良心，也就是「我在基督裏說真話，並不謊言，有我良心被聖(G40, Holy)靈(G4151, Spirit)感動，給我作見證。」(羅馬書 9:1) 我們知道，保羅的被捕是因為帶四個人「…一同行潔淨的禮，替他們拿出規費，叫他們得以剃頭。…」(使徒行傳 21:24) 而且他自己是「   …帶着賙濟本國的捐項和供獻的物上去(耶路撒冷)。」(使徒行傳 24:17)

        有人看見了他付的規費，就說他動用了捐項，這是不合理的，因為私自挪用捐項，怎麼會對得起良心？尤其是他說，「論到為聖徒捐錢，我從前怎樣吩咐加拉太的眾教會，你們也當怎樣行。每逢七日的第一日，各人要照自己的進項抽出來留着，免得我來的時候現湊。及至我來到了，你們寫信舉薦誰，我就打發他們，把你們的捐資送到耶路撒冷去。若我也該去，他們可以和我同去。」(哥林多前書 16:1-4) 他行事都是光明正大的，如果他自己拿不出規費，會拒絕他們的請求的。

     我猜，這樣說的人大慨以為保羅是一文不名的，可是聖經不是這樣說，他的原則是，「我未曾貪圖一個人的金、銀、衣服。我這兩隻手常供給我和同人的需用，這是你們自己知道的。」(使徒行傳 20:33-34) 所以他會說，「你們自己原知道應當怎樣效法我們。因為我們在你們中間，未嘗不按規矩而行，也未嘗白吃人的飯，倒是辛苦勞碌，晝夜做工，免得叫你們一人受累。這並不是因我們沒有權柄，乃是要給你們作榜樣，叫你們效法我們。我們在你們那裏的時候，曾吩咐你們說：「若有人不肯做工，就不可吃飯。」」(帖撒羅尼迦後書 3:7-10) 有需要時，他也會接受供給，如經文所說，「腓立比人哪，你們也知道我初傳福音，離了馬其頓的時候，論到授受的事，除了你們以外，並沒有別的教會供給我。就是我在帖撒羅尼迦，你們也一次兩次地打發人供給我的需用。」(腓立比書 4:15-16) 保羅不會是一文不名的。

3. 腓力斯有兩年之久留保羅在監裏

       「腓力斯本是詳細曉得這道，就支吾他們說：「且等千夫長呂西亞下來，我要審斷你們的事。」於是吩咐百夫長看守保羅，並且寬待他，也不攔阻他的親友來供給他。過了幾天，腓力斯和他夫人猶太的女子土西拉一同來到，就叫了保羅來，聽他講論信基督耶穌的道。保羅講論公義、節制和將來的審判。腓力斯甚覺恐懼，說：「你暫且去吧！等我得便再叫你來。」腓力斯又指望保羅送他銀錢，所以屢次叫他來，和他談論。過了兩年，波求非斯都接了腓力斯的任。腓力斯要討猶太人的喜歡，就留保羅在監裏。」(使徒行傳 24:22-27)

        我們注意到，千夫長呂西亞最後也沒有到腓力斯那兒，這的確是支吾，但巡撫優待他。然後是過了幾天，就有機會傳道給他們夫婦倆，看到了腓力斯甚覺恐懼保羅講論的公義、節制和將來的審判。但他聽不進去，又指望保羅送他銀錢，還屢次叫他來，和他談論。「過了兩年，波求非斯都接了腓力斯的任。腓力斯要討猶太人的喜歡，就留保羅在監裏。」(使徒行傳 24:27)

4. 勤勞的新巡撫非斯都

       「非斯都到了任，過了三天，就從凱撒利亞上耶路撒冷去。祭司長和猶太人的首領向他控告保羅，又央告他，求他的情，將保羅提到耶路撒冷來，他們要在路上埋伏殺害他。非斯都卻回答說：「保羅押在凱撒利亞，我自己快要往那裏去。」又說：「你們中間有權勢的人與我一同下去，那人若有甚麼不是，就可以告他。」」(使徒行傳 25:1-5)

        這裏我們看到了非斯都是非常勤快的人，因為「…過了三天，就從凱撒利亞上耶路撒冷去。」(使徒行傳 25:1) 他應該從上任腓力斯在交接中，得知猶太人要殺保羅，就拒絕把保羅提到耶路撒冷，而是說我自己快要往凱撒利亞去，要他們在那裏告他。

5. 保羅被迫在非斯都前上告於凱撒

       「非斯都在他們那裏住了不過十天八天，就下凱撒利亞去。第二天坐堂，吩咐將保羅提上來。保羅來了，那些從耶路撒冷下來的猶太人周圍站着，將許多重大的事控告他，都是不能證實的。保羅分訴說：「無論猶太人的律法、或是聖殿、或是凱撒，我都沒有干犯。」但非斯都要討猶太人的喜歡，就問保羅說：「你願意上耶路撒冷去，在那裏聽我審斷這事嗎？」保羅說：「我站在凱撒的堂前，這就是我應當受審的地方。我向猶太人並沒有行過甚麼不義的事，這也是你明明知道的。我若行了不義的事，犯了甚麼該死的罪，就是死，我也不辭！他們所告我的事若都不實，就沒有人可以把我交給他們。我要上告於凱撒。」非斯都和議會商量了，就說：「你既上告於凱撒，可以往凱撒那裏去。」」(使徒行傳 25:6-12)

        非斯都一回到凱撒利亞，第二天就去處理保羅的事情，猶太人就用許多不能證實的事去控告他。看經文中保羅的分訴，就可以知道保羅沒有干犯任何事，他說的很清楚，「…我向猶太人並沒有行過甚麼不義的事，這也是你明明知道的。」(使徒行傳 25:10) 我們也可以看到他是被迫上告於凱撒，因為他知道不能回去耶路撒冷。這裏並不是說凱撒親自審判，而是在凱撒的庭中，保羅因是羅馬人就有這個權利。

     至於他是無罪的這一點，看這經文就知道了，「於是，王和巡撫並百妮基與同坐的人都起來，退到裏面，彼此談論說：「這人並沒有犯甚麼該死該綁的罪。」亞基帕又對非斯都說：「這人若沒有上告於凱撒，就可以釋放了。」」(使徒行傳 26:30-32) 這就像耶穌一樣，祂沒有罪，卻被釘上了十字架，但反而成就了神的旨意。同樣的，保羅無罪的被捆綁去了羅馬，因而成就了神的旨意。

6. 保羅在亞基帕王面前的分訴

       「過了些日子，亞基帕王和百妮基氏來到凱撒利亞，問非斯都安。在那裏住了多日，非斯都將保羅的事告訴王說：「這裏有一個人，是腓力斯留在監裏的。我在耶路撒冷的時候，祭司長和猶太的長老將他的事稟報了我，求我定他的罪。「我對他們說：『無論甚麼人，被告還沒有和原告對質，未得機會分訴所告他的事，就先定他的罪，這不是羅馬人的條例。』及至他們都來到這裏，我就不耽延，第二天便坐堂，吩咐把那人提上來。告他的人站着告他，所告的，並沒有我所逆料的那等惡事，不過是有幾樣辯論，為他們自己敬鬼神的事，又為一個人名叫耶穌，是已經死了，保羅卻說他是活着的。這些事當怎樣究問，我心裏作難，所以問他說：『你願意上耶路撒冷去，在那裏為這些事聽審嗎？』但保羅求我留下他，要聽皇上審斷，我就吩咐把他留下，等我解他到凱撒那裏去。」亞基帕對非斯都說：「我自己也願聽這人辯論。」 非斯都說：「明天你可以聽。」第二天，亞基帕和百妮基大張威勢而來，同着眾千夫長和城裏的尊貴人進了公廳。非斯都吩咐一聲，就有人將保羅帶進來。非斯都說：「亞基帕王和在這裏的諸位啊，你們看這人，就是一切猶太人在耶路撒冷和這裏，曾向我懇求呼叫說：『不可容他再活着！』但我查明他沒有犯甚麼該死的罪，並且他自己上告於皇帝，所以我定意把他解去。論到這人，我沒有確實的事可以奏明主上。因此，我帶他到你們面前，也特意帶他到你亞基帕王面前，為要在查問之後有所陳奏。據我看來，解送囚犯，不指明他的罪案是不合理的。」」(使徒行傳 25:13-27)

       在經文中很清楚的說明了，非斯都告訴亞基帕，他是如何很快的處理保羅的事情，就請自己看一下經文。於是「亞基帕對非斯都說：「我自己也願聽這人辯論。」 非斯都說：「明天你可以聽。」」(使徒行傳 25:22)「第二天，亞基帕和百妮基大張威勢而來，同着眾千夫長和城裏的尊貴人進了公廳。非斯都吩咐一聲，就有人將保羅帶進來。」(使徒行傳 25:23) 在這裏的百妮基氏並不是他的夫人，如果是會明講的，如同講猶太的女子土西拉是腓力斯的夫人一樣。在這裏我們也可看到，保羅在亞基帕王前是按著羅馬人的規矩在審判。非斯都的希望是，亞基帕他們能在解送囚犯保羅中，指明他的罪案，但終不能如願，因經文說，「於是，王和巡撫並百妮基與同坐的人都起來，退到裏面，彼此談論說：「這人並沒有犯甚麼該死該綁的罪。」亞基帕又對非斯都說：「這人若沒有上告於凱撒，就可以釋放了。」」(使徒行傳 26:30-32)

                          請注意，這文章是基於週日(5/10/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。
 

First, we see the Jewish attorney Tertullus bringing charges against Paul before Governor Felix, and we expose his lies by which. Second, it describes Paul’s defense before the governor against the Jews, his admission of one matter, and his conduct, which was upright and did not involve the use of donations. Third, the text describes how Felix kept Paul in prison for two years and the reasons behind it. Fourth, it mentions the diligent new governor, Festus. Fifth, we examine the scene where Paul was compelled to appeal to Caesar before Festus. Finally, it discusses Paul’s defense before King Agrippa.

1. The Jewish attorney Tertullus brought charges against Paul before Governor Felix

“After five days the high priest Ananias came down with some elders, with an attorney (G4489, orator) named Tertullus, and they brought charges to the governor against Paul. After Paul had been summoned, Tertullus began to accuse him, saying to the governor,

 “Since we have through you attained much peace, and since by your providence reforms are being carried out for this nation, we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness. But, that I may not weary you any further, I beg you to grant us, by your kindness, a brief hearing. For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. And he even tried to desecrate the temple; and then we arrested him. [We wanted to judge him according to our own Law. But Lysias the commander came along, and with much violence took him out of our hands, ordering his accusers to come before you.] By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him.” The Jews also joined in the attack, asserting that these things were so.”(Acts 24:1-9)

        The word “orator” (G4489) appears only once here, but we can tell from his actions what kind of work he was engaged in; clearly, he was a skilled speaker, as evidenced by his opening remarks to the governor. He first flattered the governor, then immediately got to the point, asking for the courtesy to speak a few words. His sole aim was to win; he didn’t care if he had to lie. This is somewhat like the teaching of some lawyers, whose only goal is to win, regardless of the truth. Notice that the Jews also joined him in lying, by “…asserting that these things were so.”(Acts 24:9)

        In contrast to him was Paul, who spoke the truth. So let us first consider what Paul said: “since you can take note of the fact that no more than twelve days ago I went up to Jerusalem to worship. Neither in the temple, nor in the synagogues, nor in the city itself did they find me carrying on a discussion with anyone or causing a riot. Nor can they prove to you the charges of which they now accuse me.”(Acts 24:11-13) By comparing the two men’s statements, we can see which one is telling the truth.

        We can point to a clear example of Theodorus’s falsehood related to this passage: “For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple.”(Acts 21:29) He said, “And he even tried (G3985, tempt) to desecrate the temple; …”(Acts 24:6) He must have known by then that this was a misunderstanding, because no one had seen Trophimus enter the temple. Clearly, the fact is, “in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia⁠.”(Acts 24:18) Indeed, there were Jews from Asia who went to Jerusalem with Paul, but there were no Gentiles in the temple. Note that this word G3985 appears 42 times, enough to grasp its meaning. Another instance is, “Others, to test (G3985, tempt) Him, were demanding of Him a sign from heaven.”(Luke 11:16) This is why Tertullus would say such a thing here.

2. Paul’s appeal to the Jews before the Governor

“When the governor had nodded for him to speak, Paul responded:

 “Knowing that for many years you have been a judge to this nation, I cheerfully make my defense, since you can take note of the fact that no more than twelve days ago I went up to Jerusalem to worship. Neither in the temple, nor in the synagogues, nor in the city itself did they find me carrying on a discussion with anyone or causing a riot. Nor can they prove to you the charges of which they now accuse me. But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked. In view of this, I also do my best to maintain always a blameless conscience both before God and before men. Now after several years I came to bring alms to my nation and to present offerings; in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia⁠— who ought to have been present before you and to make accusation, if they should have anything against me. Or else let these men themselves tell what misdeed they found when I stood before the Council, other than for this one statement which I shouted out while standing among them, ‘For the resurrection of the dead I am on trial before you today.’””(Acts 24:10-21)

        We have already discussed the facts Paul presented earlier. As for the one thing he admitted, it essentially boils down to: “…For the resurrection of the dead I am on trial before you today.”(Acts 24:21) As for the part explicitly stated in the scripture, please read the passage for yourself, which is also kind of including the statement “I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit.”(Romans 9:1) We know that Paul was arrested because he took four men “…and purify yourself along with them, and pay their expenses so that they may shave their heads; …”(Acts 21:24). Moreover, he himself “…came to bring alms to my nation and to present offerings.”(Acts 24:17)

        Some who saw the fees he paid claimed he had misappropriated the collection funds, which is unreasonable, for how could one in good conscience embezzle such funds? Especially since he said, “Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come. When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem; and if it is fitting for me to go also, they will go with me.”(1 Corinthians 16:1-4) He conducted himself with complete integrity; if he could not afford the expenses himself, he would refuse their requests.

        I suspect those who say such things probably think Paul was penniless, but the Bible does not say that. His principle was, “I have coveted no one’s silver or gold or clothes. You yourselves know that these hands ministered to my own needs and to the men who were with me.”(Acts 20:33-34) That is why he would say, “For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, nor did we eat anyone’s bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you; not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you would follow our example. For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either.”(2 Thessalonians 3:7-10) When in need, he also took provision, as the verse says, “You yourselves also know, Philippians, that at the first preaching of the gospel, after I left Macedonia, no church shared with me in the matter of giving and receiving but you alone; for even in Thessalonica you sent a gift more than once for my needs.”(Philippians 4:15-16) Paul would not have been penniless.

3. For two years, Felix kept Paul in prison.

“But Felix, having a more exact knowledge about the Way, put them off, saying, “When Lysias the commander comes down, I will decide your case.” Then he gave orders to the centurion for him to be kept in custody and yet have some freedom, and not to prevent any of his friends from ministering to him. 

 But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus. But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, “Go away for the present, and when I find time I will summon you.” At the same time too, he was hoping that money would be given him by Paul; therefore he also used to send for him quite often and converse with him. But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.”(Acts 24:22-27)

        We note that Lysias, the commander, did not go to Philip in the end; this was indeed an evasion, but the governor treated him with favor. Then, a few days later, an opportunity arose to preach to both him and his wife, and we saw that Philip was greatly afraid of what Paul said about righteousness, self-control, and the coming judgment. But he would not listen; instead, he hoped Paul would give him money, and he repeatedly summoned him to converse with him. “But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.”(Acts 24:27)

4. The diligent new Governor, Festus

“Festus then, having arrived in the province, three days later went up to Jerusalem from Caesarea. And the chief priests and the leading men of the Jews brought charges against Paul, and they were urging him, requesting a concession against Paul, that he might have him brought to Jerusalem (at the same time, setting an ambush to kill him on the way). Festus then answered that Paul was being kept in custody at Caesarea and that he himself was about to leave shortly. “Therefore,” he said, “let the influential men among you go there with me, and if there is anything wrong about the man, let them prosecute him.””(Acts 25:1-5)

        Here we see that Festus was a very diligent man, for “Festus then, having arrived in the province, three days later went up to Jerusalem from Caesarea.”(Acts 25:1) He must have learned from the handover with his predecessor, Felix, that the Jews intended to kill Paul, so he refused to bring Paul to Jerusalem, saying instead that he himself was about to go to Caesarea and that they should bring charges against him there.

5. Paul Was forced to appeal to Caesar before Festus

“After he had spent not more than eight or ten days among them, he went down to Caesarea, and on the next day he took his seat on the tribunal and ordered Paul to be brought. After Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him which they could not prove, while Paul said in his own defense, “I have committed no offense either against the Law of the Jews or against the temple or against Caesar.” But Festus, wishing to do the Jews a favor, answered Paul and said, “Are you willing to go up to Jerusalem and stand trial before me on these charges?” But Paul said, “I am standing before Caesar’s tribunal, where I ought to be tried. I have done no wrong to the Jews, as you also very well know. If, then, I am a wrongdoer and have committed anything worthy of death, I do not refuse to die; but if none of those things is true of which these men accuse me, no one can hand me over to them. I appeal to Caesar.” Then when Festus had conferred with his council, he answered, “You have appealed to Caesar, to Caesar you shall go.””(Acts 25:6-12)

        As soon as Festus returned to Caesarea, he dealt with Paul’s case the very next day, and the Jews brought many unfounded charges against him. From Paul’s defense in the text, we can see that he had committed no wrongdoing; he stated clearly, “…I have done no wrong to the Jews, as you also very well know.”(Acts 25:10) We can also see that he was compelled to appeal to Caesar because he knew he could not return to Jerusalem. This does not mean that Caesar himself presided over the trial, but rather that, as a Roman citizen, Paul had the right to be tried in Caesar’s court.

        As for his innocence, this is evident from the following passage: “The king stood up and the governor and Bernice, and those who were sitting with them, and when they had gone aside, they began talking to one another, saying, “This man is not doing anything worthy of death or imprisonment.” And Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.””(Acts 26:30-32) This is just like Jesus: though He was sinless, He was crucified, yet thereby fulfilled God’s will. Likewise, Paul was bound and sent to Rome though he was innocent, thereby fulfilling God’s will.

6. Paul’s appeal before King Agrippa

“Now when several days had elapsed, King Agrippa and Bernice arrived at Caesarea and paid their respects to Festus. While they were spending many days there, Festus laid Paul’s case before the king, saying, “There is a man who was left as a prisoner by Felix; and when I was at Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him. I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense against the charges. So after they had assembled here, I did not delay, but on the next day took my seat on the tribunal and ordered the man to be brought before me. When the accusers stood up, they began bringing charges against him not of such crimes as I was expecting, but they simply had some points of disagreement with him about their own religion and about a dead man, Jesus, whom Paul asserted to be alive. Being at a loss how to investigate such matters, I asked whether he was willing to go to Jerusalem and there stand trial on these matters. But when Paul appealed to be held in custody for the Emperor’s decision, I ordered him to be kept in custody until I send him to Caesar.” Then Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.” So, on the next day when Agrippa came together with Bernice amid great pomp, and entered the auditorium accompanied by the commanders and the prominent men of the city, at the command of Festus, Paul was brought in. Festus said, “King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer. But I found that he had committed nothing worthy of death; and since he himself appealed to the Emperor, I decided to send him. Yet I have nothing definite about him to write to my lord. Therefore I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write. For it seems absurd to me in sending a prisoner, not to indicate also the charges against him.””(Acts 25:13-27)

        The passage clearly explains how Festus told Agrippa that he had dealt with Paul’s case very quickly; please read the text for yourself. “Then Agrippa said to Festus, “I also would like to hear the man myself.” “Tomorrow,” he said, “you shall hear him.””(Acts 25:22) “So, on the next day when Agrippa came together with Bernice amid great pomp, and entered the auditorium accompanied by the commanders and the prominent men of the city, at the command of Festus, Paul was brought in.”(Acts 25:23) 

        The “Bernice” mentioned here is not his wife; if she were, it would have been explicitly stated, just as it is clear that the Jewish woman Tushila was the wife of Felix. Here we can also see that Paul was being tried before King Agrippa according to Roman procedures. Festus had hoped that Agrippa and his party would, in the course of the prisoner Paul’s transfer, specify his crimes, but this did not come to pass, for the Scripture says, “The king stood up and the governor and Bernice, and those who were sitting with them, and when they had gone aside, they began talking to one another, saying, “This man is not doing anything worthy of death or imprisonment.” And Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.””(Acts 26:30-32)

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (5/10/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

    首先来看保罗述说他奉主命而为外邦人的使徒，及犹太人的强烈反应。第二是看到了保罗因为是罗马人，就避免了被拷打的过程，和他只用过两次他是罗马人的事实。第三是说到了保罗诚实的说，不认识那时的大祭司，及主的应许他在罗马作见证。第四是讲犹太人杀保罗计划失败的缘由。最后提到了千夫长送保罗给巡抚腓力斯的过程，及巡抚的处置。                            

1. 保罗述说他奉主命为外邦人的使徒          

    「「后来，我回到耶路撒冷，在殿里祷告的时候，魂游象外，看见主向我说：『你赶紧地离开耶路撒冷，不可迟延，因你为我作的见证，这里的人必不领受。』「我就说：『主啊，他们知道我从前把信你的人收在监里，又在各会堂里鞭打他们。并且你的见证人司提反被害流血的时候，我也站在旁边欢喜，又看守害死他之人的衣裳。』「主向我说：『你去吧！我要差你远远地往外邦人那里去。』」众人听他说到这句话，就高声说：「这样的人，从世上除掉他吧！他是不当活著的！」众人喧嚷，摔掉衣裳，把尘土向空中扬起来。」(使徒行传 22:17-23)        

    这一段开始就预言了一个事实， 就是，「但扫罗(保罗)越发有能力，驳倒住大马士革的犹太人，证明耶稣是基督。过了好些日子，犹太人商议要杀扫罗，但他们的计谋被扫罗知道了。他们又昼夜在城门守候，要杀他。他的门徒就在夜间用筐子把他从城墙上缒下去。」(使徒行传 9:22-25) 接著是承认了一个事实，包括了「…扫罗也喜悦他(司提反)被害。」(使徒行传 7:60) 最后说到了主要他去做外邦人的使徒，我们就看到了犹太人的反应，「…这样的人，从世上除掉他吧！他是不当活著的！」(使徒行传 22:22) 当时的犹太人视外邦人为狗(参马太福音 15:21-28)，是不能得救的，有这种反应也不稀奇。但这最终使保罗在捆锁中到了罗马，完成了狱中书信，看到「保罗在自己所租的房子里住了足足两年。凡来见他的人，他全都接待，放胆传讲神国的道，将主耶稣基督的事教导人，并没有人禁止。」(使徒行传 28:30-31) 三位一体的神的旨意就这样成就了。    

2. 保罗因为是罗马人就避免了被拷打          

    「千夫长就吩咐将保罗带进营楼去，叫人用鞭子拷问他，要知道他们向他这样喧嚷是为甚么缘故。刚用皮条捆上，保罗对旁边站著的百夫长说：「人是罗马人，又没有定罪，你们就鞭打他，有这个例吗？」百夫长听见这话，就去见千夫长，告诉他说：「你要做甚么？这人是罗马人！」千夫长就来问保罗说：「你告诉我，你是罗马人吗？」 保罗说：「是。」千夫长说：「我用许多银子，才入了罗马的民籍。」 保罗说：「我生来就是。」于是那些要拷问保罗的人，就离开他去了千夫长既知道他是罗马人，又因为捆绑了他，也害怕了。第二天，千夫长为要知道犹太人控告保罗的实情，便解开他，吩咐祭司长和全公会的人都聚集，将保罗带下来，叫他站在他们面前。」(使徒行传 22:24-30)          

    保罗只用过两次他是罗马人的事实，都是在面对外邦人时。一次是在腓立比，他说，「…我们是罗马人，并没有定罪，他们就在众人面前打了我们，又把我们下在监里，现在要私下撵我们出去吗？这是不行的。叫他们自己来领我们出去吧！」(使徒行传 16:37) 另外一次就是在这里，使他避免了一次没有必要的鞭打，也使他们按对待罗马人的规矩来对待他。在这里也顺便看到了在历史上，身为罗马人是多么值钱。于是，「第二天，千夫长为要知道犹太人控告保罗的实情，便解开他，吩咐祭司长和全公会的人都聚集，将保罗带下来，叫他站在他们面前。」(使徒行传 22:30)    

3. 保罗诚实的说不认识那时的大祭司和主的应许          

    「保罗定睛(G816)看著公会的人，说：「弟兄们，我在神面前行事为人都是凭著良心，直到今日。」大祭司亚拿尼亚就吩咐旁边站著的人打他的嘴。保罗对他说：「你这粉饰的墙，神要打你！你坐堂为的是按律法审问我，你竟违背律法，吩咐人打我吗？」站在旁边的人说：「你辱骂神的大祭司吗？」保罗说：「弟兄们，我不晓得他是大祭司。经上记著说：『不可毁谤你百姓的官长。』」保罗看出大众一半是撒都该人，一半是法利赛人，就在公会中大声说：「弟兄们，我是法利赛人，也是法利赛人的子孙。我现在受审问，是为盼望死人复活。」说了这话，法利赛人和撒都该人就争论起来，会众分为两党。因为撒都该人说没有复活，也没有天使和鬼魂；法利赛人却说两样都有。于是大大地喧嚷起来。有几个法利赛党的文士站起来争辩说：「我们看不出这人有甚么恶处，倘若有鬼魂或是天使对他说过话，怎么样呢？」那时大起争吵，千夫长恐怕保罗被他们扯碎了，就吩咐兵丁下去，把他从众人当中抢出来，带进营楼去。当夜，主站在保罗旁边说：「放心吧！你怎样在耶路撒冷为我作见证，也必怎样在罗马为我作见证。」」(使徒行传 23:1-11)        

    请注意，保罗只敢说凭著良心直到今日，因为他深知神是无限而人是有限， 人是会跌倒的，所以他在老年仍是说，「弟兄们，我不是以为自己已经得著了，我只有一件事，就是忘记背后，努力面前的，向著标竿直跑，要得神在基督耶稣里从上面召我来得的奖赏。」(腓立比书 3:13-14)       

    保罗在公会前受审判，就定睛(G816)看著人，这字只出现15次，意义非常明显，就如这经文所说，「那用字刻在石头上属死的职事，尚且有荣光，甚至以色列人因摩西面上的荣光，不能定睛(G816)看他的脸；这荣光原是渐渐退去的。」(哥林多后书 3:7) 当定睛发生时，我们特别要注意以后发生的事情。        

    接著就说到了按律法审问却违背律法，听到「保罗说：「弟兄们，我不晓得他是大祭司。…」」(使徒行传 23:5) 这代表保罗不认识那时的大祭司亚拿尼亚，显然他以为那时大祭司不在，因为保罗是真正的基督徒，而「犯罪的是属魔鬼，因为魔鬼从起初就犯罪。神的儿子显现出来，为要除灭魔鬼的作为。凡从神生的，就不犯罪，因神的道存在他心里；他也不能犯罪，因为他是由神生的。」(约翰一书 3:8-9) 所以他是不会明知故犯的说谎而犯罪的。的确，从神的角度看，人是可以不从神中滑出来，是可以不犯罪的。但人会软弱，会从神中滑出来，这时圣经说得很清楚，「我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。」(约翰一书 1:9) 一旦被赦罪，就等于重新从无罪开始，所以在人的经验中，信主的人不会继续犯罪。      

    他就从法利赛人和撒都该人的不同服饰中，看出各占约一半，所以就有人以为那边人多，保罗就可能用不同的说法去站在人多的那边。不会的，因保罗不会说谎，就说了一个事实，「…我现在受审问，是为盼望死人复活。」(使徒行传 23:6)  这使得众人分为两半大起争吵，千夫长为了保护他，就带他进营楼去。「当夜，主站在保罗旁边说：「放心吧！你怎样在耶路撒冷为我作见证，也必怎样在罗马为我作见证。」」(使徒行传 23:11) 这的确也应验了，就如我们刚才在使徒行传 28:30-31 所说的。    

4. 犹太人杀保罗计划失败的缘由        

    「到了天亮，犹太人同谋起誓说：「若不先杀保罗，就不吃不喝！」这样同心起誓的有四十多人。他们来见祭司长和长老，说：「我们已经起了一个大誓，若不先杀保罗，就不吃甚么。现在你们和公会要知会千夫长，叫他带下保罗到你们这里来，假作要详细察考他的事。我们已经预备好了，不等他来到跟前就杀他。」保罗的外甥听见他们设下埋伏，就来到营楼里告诉保罗。保罗请一个百夫长来，说：「你领这少年人去见千夫长，他有事告诉他。」于是把他领去见千夫长，说：「被囚的保罗请我到他那里，求我领这少年人来见你，他有事告诉你。」千夫长就拉著他的手，走到一旁，私下问他说：「你有甚么事告诉我呢？」他说：「犹太人已经约定，要求你明天带下保罗到公会里去，假作要详细查问他的事。你切不要随从他们，因为他们有四十多人埋伏，已经起誓说，若不先杀保罗，就不吃不喝。现在预备好了，只等你应允。」于是千夫长打发少年人走，嘱咐他说：「不要告诉人你将这事报给我了。」千夫长便叫了两个百夫长来，说：「预备步兵二百，马兵七十，长枪手二百，今夜亥初往凯撒利亚去；也要预备牲口叫保罗骑上，护送到巡抚腓力斯那里去。」」(使徒行传 23:12-24)        

    这里将犹太人要杀保罗的计划，及其失败的缘由，和千夫长立刻护送他到巡抚腓力斯那里去，都讲得很清楚，就请自己去看经文。我们可注意的是那些发誓的犹太人，知道保罗跑了的时候，大慨是只好违背誓言了，要不然，不吃不喝非死不可。另外，新约只提到保罗的外甥只这一次，好像一切是巧合，但我们知道神常用巧合来成就祂的旨意，如路得记中路得所遭遇的。又如讲哈曼和末底改的事时，「那夜，王睡不著觉，就吩咐人取历史来，念给他听。(正)遇见书上写著说，王的太监中有两个守门的辟探和提列，想要下手害亚哈随鲁王，末底改将这事告诉王后。」(以斯帖记 6:1-2) 请注意，原文没有正这个字，但当和合本加上了正这个字时，要特别注意发生的事情的时机。最后「…是哈曼将朝服给末底改穿上，使他骑上马走遍城里的街市，在他面前宣告说：「王所喜悦尊荣的人，就如此待他。」」(以斯帖记 6:11) 哈曼在末底改前低头了。神的工作实在很奇妙，要注意的是，不是巧合都是神的工作，要分辩。    

5. 千夫长解送保罗给巡抚腓力斯的过程      

    「千夫长又写了文书，大略说： 革老丢吕西亚请巡抚腓力斯大人安。这人被犹太人拿住，将要杀害，我得知他是罗马人，就带兵丁下去救他出来。因要知道他们告他的缘故，我就带他下到他们的公会去，便查知他被告是因他们律法的辩论，并没有甚么该死该绑的罪名。后来有人把要害他的计谋告诉我，我就立时解他到你那里去，又吩咐告他的人在你面前告他。于是兵丁照所吩咐他们的，将保罗夜里带到安提帕底。第二天让马兵护送，他们就回营楼去。马兵来到凯撒利亚，把文书呈给巡抚，便叫保罗站在他面前。巡抚看了文书，问保罗是哪省的人。既晓得他是基利家人，就说：「等告你的人来到，我要细听你的事。」便吩咐人把他看守在希律的衙门里。」(使徒行传 23:25-35)          

    我们看到千夫长在说谎，他那里是要救保罗，他是先捆绑了他，才知道他是罗马人，只字不提自己的错误。这不是和很多人以为，善意的谎言，就不是谎言类似吗？善意的谎言，也是谎言。很显然的，在罗马人的眼中，他保罗并没有甚么该死该绑的罪名，但因有人把要害他，千夫长就立时解他到巡抚腓力斯那里去，且吩咐告他的人在巡抚面前告他。巡抚就把他看守在希律的衙门里，等告他的人来到。 

    请注意，这文章是基于周日(5/3/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。    

       首先來看保羅述說他奉主命而為外邦人的使徒，及猶太人的強烈反應。第二是看到了保羅因為是羅馬人，就避免了被拷打的過程，和他衹用過兩次他是羅馬人的事實。第三是說到了保羅誠實的說，不認識那時的大祭司，及主的應許他在羅馬作見證。第四是講猶太人殺保羅計劃失敗的緣由。最後提到了千夫長送保羅給巡撫腓力斯的過程，及巡撫的處置。

1. 保羅述說他奉主命為外邦人的使徒

       「「後來，我回到耶路撒冷，在殿裏禱告的時候，魂遊象外，看見主向我說：『你趕緊地離開耶路撒冷，不可遲延，因你為我作的見證，這裏的人必不領受。』「我就說：『主啊，他們知道我從前把信你的人收在監裏，又在各會堂裏鞭打他們。並且你的見證人司提反被害流血的時候，我也站在旁邊歡喜，又看守害死他之人的衣裳。』「主向我說：『你去吧！我要差你遠遠地往外邦人那裏去。』」眾人聽他說到這句話，就高聲說：「這樣的人，從世上除掉他吧！他是不當活着的！」眾人喧嚷，摔掉衣裳，把塵土向空中揚起來。」(使徒行傳 22:17-23)

       這一段開始就預言了一個事實， 就是，「但掃羅(保羅)越發有能力，駁倒住大馬士革的猶太人，證明耶穌是基督。過了好些日子，猶太人商議要殺掃羅，但他們的計謀被掃羅知道了。他們又晝夜在城門守候，要殺他。他的門徒就在夜間用筐子把他從城牆上縋下去。」(使徒行傳 9:22-25) 接著是承認了一個事實，包括了「…掃羅也喜悅他(司提反)被害。」(使徒行傳 7:60) 最後說到了主要他去做外邦人的使徒，我們就看到了猶太人的反應，「…這樣的人，從世上除掉他吧！他是不當活着的！」(使徒行傳 22:22) 當時的猶太人視外邦人為狗(參馬太福音 15:21-28)，是不能得救的，有這種反應也不稀奇。但這最終使保羅在捆鎖中到了羅馬，完成了獄中書信，看到「保羅在自己所租的房子裏住了足足兩年。凡來見他的人，他全都接待，放膽傳講神國的道，將主耶穌基督的事教導人，並沒有人禁止。」(使徒行傳 28:30-31) 三位一體的神的旨意就這樣成就了。

2. 保羅因為是羅馬人就避免了被拷打

       「千夫長就吩咐將保羅帶進營樓去，叫人用鞭子拷問他，要知道他們向他這樣喧嚷是為甚麼緣故。剛用皮條捆上，保羅對旁邊站着的百夫長說：「人是羅馬人，又沒有定罪，你們就鞭打他，有這個例嗎？」百夫長聽見這話，就去見千夫長，告訴他說：「你要做甚麼？這人是羅馬人！」千夫長就來問保羅說：「你告訴我，你是羅馬人嗎？」 保羅說：「是。」千夫長說：「我用許多銀子，才入了羅馬的民籍。」 保羅說：「我生來就是。」於是那些要拷問保羅的人，就離開他去了千夫長既知道他是羅馬人，又因為捆綁了他，也害怕了。第二天，千夫長為要知道猶太人控告保羅的實情，便解開他，吩咐祭司長和全公會的人都聚集，將保羅帶下來，叫他站在他們面前。」(使徒行傳 22:24-30)

       保羅衹用過兩次他是羅馬人的事實，都是在面對外邦人時。一次是在腓立比，他說，「…我們是羅馬人，並沒有定罪，他們就在眾人面前打了我們，又把我們下在監裏，現在要私下攆我們出去嗎？這是不行的。叫他們自己來領我們出去吧！」(使徒行傳 16:37) 另外一次就是在這裏，使他避免了一次沒有必要的鞭打，也使他們按對待羅馬人的規矩來對待他。在這裏也順便看到了在歷史上，身為羅馬人是多麼值錢。於是，「第二天，千夫長為要知道猶太人控告保羅的實情，便解開他，吩咐祭司長和全公會的人都聚集，將保羅帶下來，叫他站在他們面前。」(使徒行傳 22:30)

3. 保羅誠實的說不認識那時的大祭司和主的應許

       「保羅定睛(G816)看着公會的人，說：「弟兄們，我在神面前行事為人都是憑着良心，直到今日。」大祭司亞拿尼亞就吩咐旁邊站着的人打他的嘴。保羅對他說：「你這粉飾的牆，神要打你！你坐堂為的是按律法審問我，你竟違背律法，吩咐人打我嗎？」站在旁邊的人說：「你辱罵神的大祭司嗎？」保羅說：「弟兄們，我不曉得他是大祭司。經上記着說：『不可毀謗你百姓的官長。』」保羅看出大眾一半是撒都該人，一半是法利賽人，就在公會中大聲說：「弟兄們，我是法利賽人，也是法利賽人的子孫。我現在受審問，是為盼望死人復活。」說了這話，法利賽人和撒都該人就爭論起來，會眾分為兩黨。因為撒都該人說沒有復活，也沒有天使和鬼魂；法利賽人卻說兩樣都有。於是大大地喧嚷起來。有幾個法利賽黨的文士站起來爭辯說：「我們看不出這人有甚麼惡處，倘若有鬼魂或是天使對他說過話，怎麼樣呢？」那時大起爭吵，千夫長恐怕保羅被他們扯碎了，就吩咐兵丁下去，把他從眾人當中搶出來，帶進營樓去。當夜，主站在保羅旁邊說：「放心吧！你怎樣在耶路撒冷為我作見證，也必怎樣在羅馬為我作見證。」」(使徒行傳 23:1-11)

     請注意，保羅只敢說憑着良心直到今日，因為他深知神是無限而人是有限， 人是會跌倒的，所以他在老年仍是說，「弟兄們，我不是以為自己已經得着了，我只有一件事，就是忘記背後，努力面前的，向着標竿直跑，要得神在基督耶穌裏從上面召我來得的獎賞。」(腓立比書 3:13-14) 

    保羅在公會前受審判，就定睛(G816)看着人，這字只出現15次，意義非常明顯，就如這經文所說，「那用字刻在石頭上屬死的職事，尚且有榮光，甚至以色列人因摩西面上的榮光，不能定睛(G816)看他的臉；這榮光原是漸漸退去的。」(哥林多後書 3:7) 當定睛發生時，我們特別要注意以後發生的事情。

       接著就說到了按律法審問卻違背律法，聽到「保羅說：「弟兄們，我不曉得他是大祭司。…」」(使徒行傳 23:5) 這代表保羅不認識那時的大祭司亞拿尼亞，顯然他以為那時大祭司不在，因為保羅是真正的基督徒，而「犯罪的是屬魔鬼，因為魔鬼從起初就犯罪。神的兒子顯現出來，為要除滅魔鬼的作為。凡從神生的，就不犯罪，因神的道存在他心裏；他也不能犯罪，因為他是由神生的。」(約翰一書 3:8-9) 所以他是不會明知故犯的說謊而犯罪的。的確，從神的角度看，人是可以不從神中滑出來，是可以不犯罪的。但人會軟弱，會從神中滑出來，這時聖經說得很清楚，「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。」(約翰一書 1:9) 一旦被赦罪，就等於重新從無罪開始，所以在人的經驗中，信主的人不會繼續犯罪。

       他就從法利賽人和撒都該人的不同服飾中，看出各占約一半，所以就有人以為那邊人多，保羅就可能用不同的說法去站在人多的那邊。不會的，因保羅不會說謊，就說了一個事實，「…我現在受審問，是為盼望死人復活。」(使徒行傳 23:6)  這使得眾人分為兩半大起爭吵，千夫長為了保護他，就帶他進營樓去。「當夜，主站在保羅旁邊說：「放心吧！你怎樣在耶路撒冷為我作見證，也必怎樣在羅馬為我作見證。」」(使徒行傳 23:11) 這的確也應驗了，就如我們剛才在使徒行傳 28:30-31 所說的。

4. 猶太人殺保羅計劃失敗的緣由

       「到了天亮，猶太人同謀起誓說：「若不先殺保羅，就不吃不喝！」這樣同心起誓的有四十多人。他們來見祭司長和長老，說：「我們已經起了一個大誓，若不先殺保羅，就不吃甚麼。現在你們和公會要知會千夫長，叫他帶下保羅到你們這裏來，假作要詳細察考他的事。我們已經預備好了，不等他來到跟前就殺他。」保羅的外甥聽見他們設下埋伏，就來到營樓裏告訴保羅。保羅請一個百夫長來，說：「你領這少年人去見千夫長，他有事告訴他。」於是把他領去見千夫長，說：「被囚的保羅請我到他那裏，求我領這少年人來見你，他有事告訴你。」千夫長就拉着他的手，走到一旁，私下問他說：「你有甚麼事告訴我呢？」他說：「猶太人已經約定，要求你明天帶下保羅到公會裏去，假作要詳細查問他的事。你切不要隨從他們，因為他們有四十多人埋伏，已經起誓說，若不先殺保羅，就不吃不喝。現在預備好了，只等你應允。」於是千夫長打發少年人走，囑咐他說：「不要告訴人你將這事報給我了。」千夫長便叫了兩個百夫長來，說：「預備步兵二百，馬兵七十，長槍手二百，今夜亥初往凱撒利亞去；也要預備牲口叫保羅騎上，護送到巡撫腓力斯那裏去。」」(使徒行傳 23:12-24)

       這裏將猶太人要殺保羅的計劃，及其失敗的緣由，和千夫長立刻護送他到巡撫腓力斯那裏去，都講得很清楚，就請自己去看經文。我們可注意的是那些發誓的猶太人，知道保羅跑了的時候，大慨是只好違背誓言了，要不然，不吃不喝非死不可。另外，新約只提到保羅的外甥只這一次，好像一切是巧合，但我們知道神常用巧合來成就祂的旨意，如路得記中路得所遭遇的。又如講哈曼和末底改的事時，「那夜，王睡不着覺，就吩咐人取歷史來，念給他聽。(正)遇見書上寫着說，王的太監中有兩個守門的辟探和提列，想要下手害亞哈隨魯王，末底改將這事告訴王后。」(以斯帖記 6:1-2) 請注意，原文沒有正這個字，但當和合本加上了正這個字時，要特別注意發生的事情的時機。最後「…是哈曼將朝服給末底改穿上，使他騎上馬走遍城裏的街市，在他面前宣告說：「王所喜悅尊榮的人，就如此待他。」」(以斯帖記 6:11) 哈曼在末底改前低頭了。神的工作實在很奇妙，要注意的是，不是巧合都是神的工作，要分辨。

5. 千夫長解送保羅給巡撫腓力斯的過程

       「千夫長又寫了文書，大略說： 革老丟呂西亞請巡撫腓力斯大人安。這人被猶太人拿住，將要殺害，我得知他是羅馬人，就帶兵丁下去救他出來。因要知道他們告他的緣故，我就帶他下到他們的公會去，便查知他被告是因他們律法的辯論，並沒有甚麼該死該綁的罪名。後來有人把要害他的計謀告訴我，我就立時解他到你那裏去，又吩咐告他的人在你面前告他。於是兵丁照所吩咐他們的，將保羅夜裏帶到安提帕底。第二天讓馬兵護送，他們就回營樓去。馬兵來到凱撒利亞，把文書呈給巡撫，便叫保羅站在他面前。巡撫看了文書，問保羅是哪省的人。既曉得他是基利家人，就說：「等告你的人來到，我要細聽你的事。」便吩咐人把他看守在希律的衙門裏。」(使徒行傳 23:25-35)

       我們看到千夫長在說謊，他那裏是要救保羅，他是先捆綁了他，才知道他是羅馬人，隻字不提自己的錯誤。這不是和很多人以為，善意的謊言，就不是謊言類似嗎？善意的謊言，也是謊言。很顯然的，在羅馬人的眼中，他保羅並沒有甚麼該死該綁的罪名，但因有人把要害他，千夫長就立時解他到巡撫腓力斯那裏去，且吩咐告他的人在巡撫面前告他。巡撫就把他看守在希律的衙門裏，等告他的人來到。

                          請注意，這文章是基於週日(5/3/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

First, we see Paul explaining that he is an apostle to the Gentiles by the Lord’s command, and the strong reaction of the Jews. Second, we see that because Paul was a Roman citizen, he avoided being tortured, and that he invoked his Roman citizenship only twice. Third, we see Paul honestly stating that he did not know the high priest at that time, and the Lord’s promise that he would bear witness in Rome. Fourth, it explains why the Jews’ plot to kill Paul failed. Finally, it mentions the commander’s process of sending Paul to Governor Felix and the governor’s disposition of the matter.

1. Paul recounts how he was appointed by the Lord as an apostle to the Gentiles

““It happened when I returned to Jerusalem and was praying in the temple, that I fell into a trance, and I saw Him saying to me, ‘Make haste, and get out of Jerusalem quickly, because they will not accept your testimony about Me.’ And I said, ‘Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You. And when the blood of Your witness Stephen was being shed, I also was standing by approving, and watching out for the coats of those who were slaying him.’ And He said to me, ‘Go! For I will send you far away to the Gentiles.’” They listened to him up to this statement, and then they raised their voices and said, “Away with such a fellow from the earth, for he should not be allowed to live!” And as they were crying out and throwing off their cloaks and tossing dust into the air.”(Acts 22:17–23)

        This passage begins by foretelling a fact: “But Saul (Paul) kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ. When many days had elapsed, the Jews plotted together to do away with him, but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket.”(Acts 9:22–25) This is followed by the acknowledgment of a fact, including that “Saul was in hearty agreement with putting him to death. …”(Acts 8:1) Finally, when it comes to the Lord calling him to be an apostle to the Gentiles, we see the Jews’ reaction: “…Away with such a fellow from the earth, for he should not be allowed to live!”(Acts 22:22) At that time, the Jews regarded Gentiles as dogs (cf. Matthew 15:21-28) who could not be saved, so such a reaction was not surprising. But this ultimately led Paul, in chains, to Rome, where he completed his prison epistles. We see that “And he stayed two full years in his own rented quarters and was welcoming all who came to him, preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered.”(Acts 28:30-31) Thus was the will of the Triune God fulfilled.

2. Paul avoided torture because he was a Roman citizen

“the commander ordered him to be brought into the barracks, stating that he should be examined by scourging so that he might find out the reason why they were shouting against him that way. But when they stretched him out with thongs, Paul said to the centurion who was standing by, “Is it lawful for you to scourge a man who is a Roman and uncondemned?” When the centurion heard this, he went to the commander and told him, saying, “What are you about to do? For this man is a Roman.” The commander came and said to him, “Tell me, are you a Roman?” And he said, “Yes.” The commander answered, “I acquired this citizenship with a large sum of money.” And Paul said, “But I was actually born a citizen.” Therefore those who were about to examine him immediately let go of him; and the commander also was afraid when he found out that he was a Roman, and because he had put him in chains. But on the next day, wishing to know for certain why he had been accused by the Jews, he released him and ordered the chief priests and all the Council to assemble, and brought Paul down and set him before them.”(Acts 22:24–30)

        Paul invoked his Roman citizenship only twice, and both times were in the presence of Gentiles. Once was in Philippi, where he said, “But Paul said to them, “They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out.””(Acts 16:37) The other occasion was here, where it spared him an unnecessary flogging and ensured they treated him according to the regulations for Roman citizens. Here, we also see, incidentally, just how valuable it was historically to be a Roman citizen. So, “…on the next day, wishing to know for certain why he had been accused by the Jews, he released him and ordered the chief priests and all the Council to assemble, and brought Paul down and set him before them.”(Acts 22:30)

3. Paul honestly declared not knowing the high priest at that time and the Lord’s promise

“Paul, looking intently (G816) at the Council, said, “Brethren, I have lived my life with a perfectly good conscience before God up to this day.” The high priest Ananias commanded those standing beside him to strike him on the mouth. Then Paul said to him, “God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?” But the bystanders said, “Do you revile God’s high priest?” And Paul said, “I was not aware, brethren, that he was high priest; for it is written, ‘You shall not speak evil of a ruler of your people.’” But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!” As he said this, there occurred a dissension between the Pharisees and Sadducees, and the assembly was divided. For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all. And there occurred a great uproar; and some of the scribes of the Pharisaic party stood up and began to argue heatedly, saying, “We find nothing wrong with this man; suppose a spirit or an angel has spoken to him?” And as a great dissension was developing, the commander was afraid Paul would be torn to pieces by them and ordered the troops to go down and take him away from them by force, and bring him into the barracks. But on the night immediately following, the Lord stood at his side and said, “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.””(Acts 23:1–11)

        Note that Paul dared only to say he had acted in good conscience up to that point, for he knew full well that God is infinite while man is finite, and that man is prone to stumble. Therefore, even in his old age, he still said, “Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.”(Philippians 3:13-14) 

        When Paul stood before the Sanhedrin for judgment, he fixed his gaze (G816) on the people. This word G816 appears only 15 times, and its meaning is very clear, just as this Scripture says: “But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently (G816) at the face of Moses because of the glory of his face, fading as it was.”(2 Corinthians 3:7) When “gazing” occurs, we must pay special attention to what happens afterward.

        Next, it speaks of being judged by the law yet violating the law. We hear, “…Paul said, “I was not aware, brethren, that he was high priest; …””(Acts 23:5) This indicates that Paul did not recognize Ananias, the high priest at that time; evidently, he thought the high priest was not present, because Paul was a true Christian, and “the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil. No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.”

(1 John 3:8–9) Therefore, he would not sin by lying knowingly and willfully. Indeed, “he cannot sin” is from God’s perspective, it is possible for a person to slip away from God since people are weak and do slip away from God. At such times, the Bible makes it very clear: “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”(1 John 1:9) Once sins are forgiven, it is as if one were starting anew from a state of innocence; therefore, in human experience, those who believe in the Lord do not continue to sin.

        He observed that the Pharisees and Sadducees were roughly evenly divided in their attire. Thus, some assumed that if one side had more people, Paul might have been expected to adopt a different stance to align with the larger group. But no, because Paul would not lie, he stated the truth: “…I am on trial for the hope and resurrection of the dead!”(Acts 23:6) This caused the crowd to split into two factions and a great uproar ensued. To protect him, the commander took him into the barracks. “But on the night immediately following, the Lord stood at his side and said, “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.””(Acts 23:11) This indeed was realized, just as we mentioned earlier in Acts 28:30–31.

4. The reason for the Flfailure of the Jews’ plot to kill Paul

“When it was day, the Jews formed a conspiracy and bound themselves under an oath, saying that they would neither eat nor drink until they had killed Paul. There were more than forty who formed this plot. They came to the chief priests and the elders and said, “We have bound ourselves under a solemn oath to taste nothing until we have killed Paul. Now therefore, you and the Council notify the commander to bring him down to you, as though you were going to determine his case by a more thorough investigation; and we for our part are ready to slay him before he comes near the place.” But the son of Paul’s sister heard of their ambush, and he came and entered the barracks and told Paul. Paul called one of the centurions to him and said, “Lead this young man to the commander, for he has something to report to him.” So he took him and led him to the commander and said, “Paul the prisoner called me to him and asked me to lead this young man to you since he has something to tell you.” The commander took him by the hand and stepping aside, began to inquire of him privately, “What is it that you have to report to me?” And he said, “The Jews have agreed to ask you to bring Paul down tomorrow to the Council, as though they were going to inquire somewhat more thoroughly about him. So do not listen to them, for more than forty of them are lying in wait for him who have bound themselves under a curse not to eat or drink until they slay him; and now they are ready and waiting for the promise from you.” So the commander let the young man go, instructing him, “Tell no one that you have notified me of these things.” And he called to him two of the centurions and said, “Get two hundred soldiers ready by the third hour of the night to proceed to Caesarea, with seventy horsemen and two hundred spearmen.” They were also to provide mounts to put Paul on and bring him safely to Felix the governor.”(Acts 23:12–24)

        This passage clearly explains the Jews’ plan to kill Paul, the reason for its failure, and the commander’s immediate decision to escort him to Governor Felix. Please read the Scripture for yourself. We may note that when the Jews who had sworn the oath learned that Paul had escaped, they likely had no choice but to break their oath; otherwise, they would have had to fast until death. Furthermore, the New Testament mentions Paul’s nephew only this one time, as if it were all a coincidence. Yet we know that God often uses coincidences to accomplish His will, as seen in the experiences of Ruth in the Book of Ruth. Similarly, in the account of Haman and Mordecai, “During that night the king could not sleep so he gave an order to bring the book of records, the chronicles, and they were read before the king. It was found written what Mordecai had reported concerning Bigthana and Teresh, two of the king’s eunuchs who were doorkeepers, that they had sought to lay hands on King Ahasuerus.”(Esther 6:1-2) Finally, “So Haman took the robe and the horse, and arrayed Mordecai, and led him on horseback through the city square, and proclaimed before him, “Thus it shall be done to the man whom the king desires to honor.””(Esther 6:11) Haman bowed down before Mordecai. God’s work is truly marvelous. It is important to note that not every coincidence is God’s work; we must discern.

5. The process by which the commander escorted Paul to Governor Felix

“And he wrote a letter having this form: “Claudius Lysias, to the most excellent governor Felix, greetings. “When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman. 

“And wanting to ascertain the charge for which they were accusing him, I brought him down to their Council;  and I found him to be accused over questions about their Law, but under no accusation deserving death or imprisonment. “When I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to bring charges against him before you.” So the soldiers, in accordance with their orders, took Paul and brought him by night to Antipatris. But the next day, leaving the horsemen to go on with him, they returned to the barracks. When these had come to Caesarea and delivered the letter to the governor, they also presented Paul to him. When he had read it, he asked from what province he was, and when he learned that he was from Cilicia, he said, “I will give you a hearing after your accusers arrive also,” giving orders for him to be kept in Herod’s Praetorium.”(Acts 23:25-35)

        We see that the commander was lying. Far from intending to save Paul, he first bound him and only then realized he was a Roman citizen, yet he made no mention of his own mistake. Isn’t this similar to what many people believe—that a “white lie” isn’t really a lie? A white lie is still a lie. Clearly, in the eyes of the Romans, Paul had committed no crime deserving of death or imprisonment. But because some were seeking to harm him, the commander immediately sent him to Governor Felix and ordered those accusing him to bring their case before the governor. The governor then had him kept under guard in Herod’s Praetorium until the accusers arrived.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (5/3/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

    我们首先来看这段行程和保罗的顺服神。第二，我们说说保罗不以性命为念的站在神那边，引用了以前的文章。第三，我们讨论保罗在耶路撒冷同四个人行洁净的礼之原因，引用了以前的文章。第四是谈到众人在殿里拿住保罗的缘由。第五说到千夫长准了保罗对犹太人的分诉。第六引用了以前的文章，重述了保罗在去大马士革的路上，看见了复活后的耶稣。最后说到在大马士革时，保罗重述了神派遣亚拿尼亚向他传递的讯息，也引用了以前的文章。                            

1. 这段行程和保罗的顺服神          

    「我们离别了众人，就开船一直行到哥士。第二天到了罗底，从那里到帕大喇，遇见一只船要往腓尼基去，就上船起行。望见塞浦路斯，就从南边行过，往叙利亚去。我们就在推罗上岸，因为船要在那里卸货。找著了门徒，就在那里住了七天。他们被(圣)灵(G4151, spirit)感动，对保罗说：「不要上耶路撒冷去。」过了这几天，我们就起身前行，他们众人同妻子儿女送我们到城外。我们都跪在岸上祷告，彼此辞别；我们上了船，他们就回家去了。到了耶路撒冷，弟兄们欢欢喜喜地接待我们。」(使徒行传 21:1-6)          

    这段行程经文写得很清楚，就不多说了。唯一要解释的是这一节，「…他们被(圣)灵(G4151, spirit)感动，对保罗说：「不要上耶路撒冷去。」」(使徒行传 21:4) 在希腊文中，这字G4151可以代表圣灵或人的灵，要看其他的原因才能分辩出来。在这里我们因为下述的两个原因，就只能选用了人的灵，就是先看其他的经文，接著就从「神借著圣经告诉我们是一致的」来看。        

    在经文方面，「…有一个先知，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(G40, Holy)灵(G4151, Spirit)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。』」」(使徒行传 21:10-11) 在使徒行传中，如果说到圣灵，会如上节经文式的明讲的。          

    在「从神借著圣经告诉我们是一致的」来看，这亚迦布是真先知，以前在使徒行传 11:27-28 就证明了自己。我们以前在「3179 福音传外邦，天使救彼得，希律杀雅各及其死 – 徒(11)1-(12)19」中的「3. 巴拿巴找扫罗及亚迦布」，那时是要说亚迦布只告诉保罗，圣灵说要发生的事情，并没有说圣灵不要保罗去耶路撒冷，结果是保罗去了，但这并不是说保罗不顺服神，保罗是顺服神的，就像他说的，「亚基帕王啊，我故此没有违背那从天上来的异象，先在大马士革，后在耶路撒冷和犹太全地以及外邦，劝勉他们应当悔改归向神，行事与悔改的心相称。」(使徒行传 26:19-20) 如果这里用大写的圣灵，就是说保罗不顺服神去了耶路撒冷，从「神借著圣经告诉我们是一致的」来看，这就不一致了，所以只能用小写的人的灵。    

2. 保罗不以性命为念的站在神那边          

    「我们从推罗行尽了水路，来到多利买，就问那里的弟兄安，和他们同住了一天。第二天，我们离开那里，来到凯撒利亚，就进了传福音的腓利家里，和他同住。他是那七个执事里的一个。他有四个女儿，都是处女，是说预言(G4395, prophesy)的。我们在那里多住了几天。有一个先知，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。』」我们和那本地的人听见这话，都苦劝保罗不要上耶路撒冷去。保罗说：「你们为甚么这样痛哭，使我心碎呢？我为主耶稣的名，不但被人捆绑，就是死在耶路撒冷也是愿意的。」保罗既不听劝，我们便住了口，只说「愿主的旨意成就」便了。过了几日，我们收拾行李上耶路撒冷去。有凯撒利亚的几个门徒和我们同去，带我们到一个久为门徒的家里，叫我们与他同住；他名叫拿孙，是塞浦路斯人。」(使徒行传 21:7-16)          

    腓利是那七个执事里的一个，如经文 所说，「大众都喜悦这话，就拣选了司提反，乃是大有信心、圣灵充满的人；又拣选腓利、伯罗哥罗、尼迦挪、提门、巴米拿，并进犹太教的安提阿人尼哥拉。」(使徒行传 6:5) 在腓利和太监的事情上，主的灵把腓利提了去 (参使徒行传 8:26-39)。「后来有人在亚锁都遇见腓利。他走遍那地方，在各城宣传福音，直到凯撒利亚。」（使徒行传 8:40) 我们就看见了他最后定居在凯撒利亚。和前面说得一致的是，他那说预言的四个女儿，也并没有说要保罗不去耶路撒冷。这字预言(G4395,  prophesy)，在下面经文中明说了其中包括了知道未来的事，「论到这救恩，那预先说(G4395,  prophesied)你们要得恩典的众先知早已详细地寻求考察。」(彼得前书 1:10) 而且我们看到，他们最后「…说「愿主的旨意成就」便了。」(使徒行传 21:14) 我们以后会看到，这的确是主的旨意。保罗也的确是照著他的计划，「…我到了那里(耶路撒冷)以后，也必须往罗马去看看。」(使徒行传 19:21) 但他不是在和和平平中去的，而是在捆锁中去的。          

    关于亚迦布的那一段，我们已在刚才的「3179」中的「3」讨论过，其中之结论就是看到了保罗真是不以性命为念，站在神那边做他的决定，就请你们去看看那篇文章。    

3. 保罗在耶路撒冷同四个人行洁净的礼          

    「到了耶路撒冷，弟兄们欢欢喜喜地接待我们。第二天，保罗同我们去见雅各，长老们也都在那里。保罗问了他们安，便将神用他传教，在外邦人中间所行之事一一地述说了。他们听见，就归荣耀与神，对保罗说：「兄台，你看犹太人中信主的有多少万，并且都为律法热心。他们听见人说，你教训一切在外邦的犹太人离弃摩西，对他们说，不要给孩子行割礼，也不要遵行条规。众人必听见你来了，这可怎么办呢？你就照著我们的话行吧！我们这里有四个人，都有愿在身。你带他们去，与他们一同行洁净的礼，替他们拿出规费，叫他们得以剃头。这样，众人就可知道，先前所听见你的事都是虚的；并可知道，你自己为人循规蹈矩，遵行律法。至于信主的外邦人，我们已经写信拟定，叫他们谨忌那祭偶像之物和血，并勒死的牲畜与奸淫。」于是，保罗带著那四个人，第二天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祭。」(使徒行传 21:17-26)        

    保罗到耶路撒冷的第二天就见了雅各和长老们，说了他所做的外邦人使徒之事。看他们的建议，就知道他们不想得罪犹太人，想要犹太人知道保罗是遵行律法的，但他们真不知道他是遵行律法的真义，不是字面上的遵行律法。以割礼为例，旧约的规定是这样的，「你们世世代代的男子，无论是家里生的，是在你后裔之外用银子从外人买的，生下来第八日，都要受割礼。你家里生的和你用银子买的，都必须受割礼。这样，我的约就立在你们肉体上，作永远的约。」(创世记 17:12-13) 保罗的观点是，「因为外面作犹太人的，不是(真)犹太人；外面肉身的割礼，也不是(真)割礼。惟有里面作的，才是(真)犹太人；(真)割礼也是心里的，在乎灵(G4151, spirit)，不在乎仪文。这人的称赞不是从人来的，乃是从神来的。」(罗马书 2:28-29)          

    所以他很清楚的知道他们的建议是不对的，但他深深知道，「若是能行，总要尽力与众人和睦。」(罗马书 12:18) 当和与福音的真理不合时，他是非讲不可，如经文所说，「但我一看见他们行得不正，与福音的真理不合，就在众人面前对矶法说：「你既是犹太人，若随外邦人行事，不随犹太人行事，怎么还勉强外邦人随犹太人呢？」」(加拉太书 2:14) 但行洁净的礼，是可有可无的，就像「…食物不能叫神看中我们，因为我们不吃也无损，吃也无益。」(哥林多前书 8:8) 「所以，食物若叫我弟兄跌倒，我就永远不吃肉，免得叫我弟兄跌倒了。」(哥林多前书 8:13) 如果不行洁净的礼会使人跌倒，选择行洁净的礼又有何妨？      

    对信主的外邦人，他们仍照著他们的看见来要求外邦人，就是「…叫他们谨忌那祭偶像之物和血，并勒死的牲畜与奸淫。」(使徒行传 21:25) 以前在「3182 雅各的看法, 非圣灵的错误决定, 及西拉和马可 – 徒(15)13-41」中的「2. 使徒和长老并全教会的错误决定」，我们详细地讨论过这为什么不是圣灵的决定，请看看那篇文章就知道了。    

4. 众人在殿里拿住保罗的缘由          

    「那七日将完，从亚西亚来的犹太人，看见保罗在殿里，就耸动了众人下手拿他，喊叫说：「以色列人来帮助！这就是在各处教训众人，糟践我们百姓和律法并这地方的。他又带著希腊人进殿，污秽了这圣地。」这话是因他们曾看见以弗所人特罗非摩同保罗在城里，以为保罗带他进了殿。合城都震动，百姓一齐跑来，拿住保罗，拉他出殿，殿门立刻都关了。他们正想要杀他，有人报信给营里的千夫长说：「耶路撒冷合城都乱了！」」(使徒行传 21:27-31)        

    从亚西亚来的犹太人本就对保罗不满，又误会了他带外邦人进殿，污秽了这圣地，就成功的耸动众人拿他，以致合城震动，在殿里拿住了保罗，且是殿门立刻都关了，因为他们想要他无处可逃的杀他。但想杀保罗的计划没有成功，因为「…有人报信给营里的千夫长说：「耶路撒冷合城都乱了！」」(使徒行传 21:31)    

5. 千夫长准了保罗对犹太人的分诉        

    「千夫长立时带著兵丁和几个百夫长跑下去，到他们那里。他们见了千夫长和兵丁，就止住不打保罗。于是千夫长上前拿住他，吩咐用两条铁链捆锁；又问他是甚么人，做的是甚么事。众人有喊叫这个的，有喊叫那个的。千夫长因为这样乱嚷，得不著实情，就吩咐人将保罗带进营楼去。到了台阶上，众人挤得凶猛，兵丁只得将保罗抬起来。众人跟在后面，喊著说：「除掉他！」将要带他进营楼，保罗对千夫长说：「我对你说句话，可以不可以？」 他说：「你懂得希腊话吗？你莫非是从前作乱、带领四千凶徒往旷野去的那埃及人吗？」保罗说：「我本是犹太人，生在基利家的大数，并不是无名小城的人。求你准我对百姓说话。」千夫长准了。」(使徒行传 21:32-39)          

    众人在殿里拿住了保罗，殿门立刻就关了，在杀他前先在殿外打他。没来得及杀他，千夫长就到了，但他到后也是不问缘由的捆锁了保罗。又因他们只是被鼓动，各说各话，且是众人挤得凶猛，兵丁就将保罗抬起来要带他进营楼。在将进营楼时，他就用希腊话要求千夫长对百姓说话，虽然千夫长误会他的来历，他还是说了自己的出生，于是千夫长准了他。    

6. 保罗重述在去大马士革的路上看见了复活后的耶稣          

    「保罗就站在台阶上，向百姓摆手，他们都静默无声，保罗便用希伯来话对他们说：「诸位父兄请听，我现在对你们分诉。」众人听他说的是希伯来话，就更加安静了。保罗说：「我原是犹太人，生在基利家的大数，长在这城里，在迦玛列门下，按著我们祖宗严紧的律法受教，热心事奉神，像你们众人今日一样。我也曾逼迫奉这道的人直到死地，无论男女都锁拿下监。这是大祭司和众长老都可以给我作见证的。我又领了他们达与弟兄的书信，往大马士革去，要把在那里奉这道的人锁拿，带到耶路撒冷受刑。「我将到大马士革，正走的时候，约在晌午，忽然从天上发大光，四面照著我。我就仆倒在地，听见有声音对我说：『扫罗，扫罗！你为甚么逼迫我？』「我回答说：『主啊，你是谁？』 「他说：『我就是你所逼迫的拿撒勒人耶稣。』与我同行的人看见了那光，却没有听明那位对我说话的声音。「我说：『主啊，我当做甚么？』 「主说：『起来！进大马士革去，在那里，要将所派你做的一切事告诉你。』我因那光的荣耀不能看见，同行的人就拉著我手进了大马士革。」」(使徒行传 22:1-11)          

    我们看见保罗(扫罗)用希伯来话对安静的犹太人说话，首先介绍了自己，并说了一个事实，就是「我又在犹太教中，比我本国许多同岁的人更有长进，为我祖宗的遗传更加热心。」(加拉太书 1:14) 所以他逼迫了基督徒。然后说到去大马士革的路上发生的事情，且是「…我故此没有违背那从天上来的异象。」(使徒行传 26:19) 以前在「3177 扫罗见大光, 亚拿尼亚, 和彼得复活多加 – 徒(9)1-43」中的「1. 主基督向扫罗显现的三次记载」，我们就是在看主基督在大光中显现的这事，有三次的记载，因为是基于一个事实，我们就取其联集去符合了所有的叙述，还原了当时的情景。就请看这篇文章。      

    我们看到经文说，「「我说：『主啊，我当做甚么？』 「主说：『起来！进大马士革去，在那里，要将所派你做的一切事告诉你。』」(使徒行传 22:10) 他知道所遇见的是主，而主要派他做的事情，后来他知道是透过亚拿尼亚对他讲的。我们也可以确定，保罗这次的确看见了复活后的主耶稣基督，因就像他自己在别的经文所说的，「我当日所领受又传给你们的，第一，就是基督照圣经所说，为我们的罪死了，而且埋葬了，又照圣经所说，第三天复活了，并且显给矶法看，然后显给十二使徒看，…末了，也显给我看，我如同未到产期而生的人一般。」(哥林多前书 15:3-8)    

7. 保罗重述在大马士革时神派遣亚拿尼亚向他传递的讯息        

    「那里有一个人，名叫亚拿尼亚，按著律法是虔诚人，为一切住在那里的犹太人所称赞。他来见我，站在旁边对我说：『兄弟扫罗，你可以看见。』我当时往上一看，就看见了他。「他又说：『我们祖宗的神拣选了你，叫你明白他的旨意，又得见那义者，听他口中所出的声音。因为你要将所看见的、所听见的对著万人为他作见证。现在你为甚么耽延呢？起来！求告他的名受洗，洗去你的罪。』」」(使徒行传 22:12-16)          

    以前在「3177」中的 「2. 主要亚拿尼亚为扫罗受洗并被圣灵充满」，说到主在异象中要亚拿尼亚为扫罗受洗，并被圣灵充满，其中看到了主的幽默，也看到他带给在祷告中保罗的讯息，和保罗在大光中听到的部份讯息基本上是一样的。我们在这一段中看到保罗那时正在逼迫门徒，亚拿尼亚却称他为兄弟，你想保罗能不感动吗？保罗那时的确是在祷告，因为他是往上一看，如同神在「3177」中的 「2」说的一样。他也的确要对著万人为主耶稣基督作见证，因他虽是外邦人的使徒，宣道时总是尽可能的先去会堂。他也的确是没有耽延，就受了水洗和灵洗，而洗去了自己的罪。

    请注意，这文章是基于周日(4/26/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。     
 

    我們首先來看這段行程和保羅的順服神。第二，我們說說保羅不以性命為念的站在神那邊，引用了以前的文章。第三，我們討論保羅在耶路撒冷同四個人行潔淨的禮之原因，引用了以前的文章。第四是談到眾人在殿裏拿住保羅的緣由。第五說到千夫長准了保羅對猶太人的分訴。第六引用了以前的文章，重述了保羅在去大馬士革的路上，看見了復活後的耶穌。最後說到在大馬士革時，保羅重述了神派遣亞拿尼亞向他傳遞的訊息，也引用了以前的文章。

1. 這段行程和保羅的順服神

       「我們離別了眾人，就開船一直行到哥士。第二天到了羅底，從那裏到帕大喇，遇見一隻船要往腓尼基去，就上船起行。望見塞浦路斯，就從南邊行過，往敍利亞去。我們就在推羅上岸，因為船要在那裏卸貨。找着了門徒，就在那裏住了七天。他們被(聖)靈(G4151, spirit)感動，對保羅說：「不要上耶路撒冷去。」過了這幾天，我們就起身前行，他們眾人同妻子兒女送我們到城外。我們都跪在岸上禱告，彼此辭別；我們上了船，他們就回家去了。到了耶路撒冷，弟兄們歡歡喜喜地接待我們。」(使徒行傳 21:1-6)

        這段行程經文寫得很清楚，就不多說了。唯一要解釋的是這一節，「…他們被(聖)靈(G4151, spirit)感動，對保羅說：「不要上耶路撒冷去。」」(使徒行傳 21:4) 在希臘文中，這字G4151可以代表聖靈或人的靈，要看其他的原因才能分辨出來。在這裏我們因為下述的兩個原因，就只能選用了人的靈，就是先看其他的經文，接著就從「神藉著聖經告訴我們是一致的」來看。

        在經文方面，「…有一個先知，名叫亞迦布，從猶太下來。到了我們這裏，就拿保羅的腰帶捆上自己的手腳，說：「聖(G40, Holy)靈(G4151, Spirit)說：『猶太人在耶路撒冷要如此捆綁這腰帶的主人，把他交在外邦人手裏。』」」(使徒行傳 21:10-11) 在使徒行傳中，如果說到聖靈，會如上節經文式的明講的。

        在「從神藉著聖經告訴我們是一致的」來看，這亞迦布是真先知，以前在使徒行傳 11:27-28 就證明了自己。我們以前在「2179 福音傳外邦，天使救彼得，希律殺雅各及其死 – 徒(11)1-(12)19」中的「3. 巴拿巴找掃羅及亞迦布」，那時是要說亞迦布衹告訴保羅，聖靈說要發生的事情，並沒有說聖靈不要保羅去耶路撒冷，結果是保羅去了，但這並不是說保羅不順服神，保羅是順服神的，就像他說的，「亞基帕王啊，我故此沒有違背那從天上來的異象，先在大馬士革，後在耶路撒冷和猶太全地以及外邦，勸勉他們應當悔改歸向神，行事與悔改的心相稱。」(使徒行傳 26:19-20) 如果這裡用大寫的聖靈，就是說保羅不順服神去了耶路撒冷，從「神藉著聖經告訴我們是一致的」來看，這就不一致了，所以只能用小寫的人的靈。

2. 保羅不以性命為念的站在神那邊

       「我們從推羅行盡了水路，來到多利買，就問那裏的弟兄安，和他們同住了一天。第二天，我們離開那裏，來到凱撒利亞，就進了傳福音的腓利家裏，和他同住。他是那七個執事裏的一個。他有四個女兒，都是處女，是說預言(G4395, prophesy)的。我們在那裏多住了幾天。有一個先知，名叫亞迦布，從猶太下來。到了我們這裏，就拿保羅的腰帶捆上自己的手腳，說：「聖靈說：『猶太人在耶路撒冷要如此捆綁這腰帶的主人，把他交在外邦人手裏。』」我們和那本地的人聽見這話，都苦勸保羅不要上耶路撒冷去。保羅說：「你們為甚麼這樣痛哭，使我心碎呢？我為主耶穌的名，不但被人捆綁，就是死在耶路撒冷也是願意的。」保羅既不聽勸，我們便住了口，只說「願主的旨意成就」便了。過了幾日，我們收拾行李上耶路撒冷去。有凱撒利亞的幾個門徒和我們同去，帶我們到一個久為門徒的家裏，叫我們與他同住；他名叫拿孫，是塞浦路斯人。」(使徒行傳 21:7-16)

        腓利是那七個執事裏的一個，如經文 所說，「大眾都喜悅這話，就揀選了司提反，乃是大有信心、聖靈充滿的人；又揀選腓利、伯羅哥羅、尼迦挪、提門、巴米拿，並進猶太教的安提阿人尼哥拉。」(使徒行傳 6:5) 在腓利和太監的事情上，主的靈把腓利提了去 (參使徒行傳 8:26-39)。「後來有人在亞鎖都遇見腓利。他走遍那地方，在各城宣傳福音，直到凱撒利亞。」（使徒行傳 8:40) 我們就看見了他最後定居在凱撒利亞。和前面說得一致的是，他那說預言的四個女兒，也並沒有說要保羅不去耶路撒冷。這字預言(G4395,  prophesy)，在下面經文中明說了其中包括了知道未來的事，「論到這救恩，那預先說(G4395,  prophesied)你們要得恩典的眾先知早已詳細地尋求考察。」(彼得前書 1:10) 而且我們看到，他們最後「…說「願主的旨意成就」便了。」(使徒行傳 21:14) 我們以後會看到，這的確是主的旨意。保羅也的確是照著他的計劃，「…我到了那裏(耶路撒冷)以後，也必須往羅馬去看看。」(使徒行傳 19:21) 但他不是在和和平平中去的，而是在捆鎖中去的。

        關於亞迦布的那一段，我們已在剛才的「2179」中的「3」討論過，其中之結論就是看到了保羅真是不以性命為念，站在神那邊做他的決定，就請你們去看看那篇文章。

3. 保羅在耶路撒冷同四個人行潔淨的禮

       「到了耶路撒冷，弟兄們歡歡喜喜地接待我們。第二天，保羅同我們去見雅各，長老們也都在那裏。保羅問了他們安，便將神用他傳教，在外邦人中間所行之事一一地述說了。他們聽見，就歸榮耀與神，對保羅說：「兄台，你看猶太人中信主的有多少萬，並且都為律法熱心。他們聽見人說，你教訓一切在外邦的猶太人離棄摩西，對他們說，不要給孩子行割禮，也不要遵行條規。眾人必聽見你來了，這可怎麼辦呢？你就照着我們的話行吧！我們這裏有四個人，都有願在身。你帶他們去，與他們一同行潔淨的禮，替他們拿出規費，叫他們得以剃頭。這樣，眾人就可知道，先前所聽見你的事都是虛的；並可知道，你自己為人循規蹈矩，遵行律法。至於信主的外邦人，我們已經寫信擬定，叫他們謹忌那祭偶像之物和血，並勒死的牲畜與姦淫。」於是，保羅帶着那四個人，第二天與他們一同行了潔淨的禮，進了殿，報明潔淨的日期滿足，只等祭司為他們各人獻祭。」(使徒行傳 21:17-26)

        保羅到耶路撒冷的第二天就見了雅各和長老們，說了他所做的外邦人使徒之事。看他們的建議，就知道他們不想得罪猶太人，想要猶太人知道保羅是遵行律法的，但他們真不知道他是遵行律法的真義，不是字面上的遵行律法。以割禮為例，舊約的規定是這樣的，「你們世世代代的男子，無論是家裏生的，是在你後裔之外用銀子從外人買的，生下來第八日，都要受割禮。你家裏生的和你用銀子買的，都必須受割禮。這樣，我的約就立在你們肉體上，作永遠的約。」(創世記 17:12-13) 保羅的觀點是，「因為外面作猶太人的，不是(真)猶太人；外面肉身的割禮，也不是(真)割禮。惟有裏面作的，才是(真)猶太人；(真)割禮也是心裏的，在乎靈(G4151, spirit)，不在乎儀文。這人的稱讚不是從人來的，乃是從神來的。」(羅馬書 2:28-29)

        所以他很清楚的知道他們的建議是不對的，但他深深知道，「若是能行，總要盡力與眾人和睦。」(羅馬書 12:18) 當和與福音的真理不合時，他是非講不可，如經文所說，「但我一看見他們行得不正，與福音的真理不合，就在眾人面前對磯法說：「你既是猶太人，若隨外邦人行事，不隨猶太人行事，怎麼還勉強外邦人隨猶太人呢？」」(加拉太書 2:14) 但行潔淨的禮，是可有可無的，就像「…食物不能叫神看中我們，因為我們不吃也無損，吃也無益。」(哥林多前書 8:8) 「所以，食物若叫我弟兄跌倒，我就永遠不吃肉，免得叫我弟兄跌倒了。」(哥林多前書 8:13) 如果不行潔淨的禮會使人跌倒，選擇行潔淨的禮又有何妨？

        對信主的外邦人，他們仍照著他們的看見來要求外邦人，就是「…叫他們謹忌那祭偶像之物和血，並勒死的牲畜與姦淫。」(使徒行傳 21:25) 以前在「2182 雅各的看法, 非聖靈的錯誤決定, 及西拉和馬可 – 徒(15)13-41」中的「2. 使徒和長老並全教會的錯誤決定」，我們詳細地討論過這為什麼不是聖靈的決定，請看看那篇文章就知道了。

4. 眾人在殿裏拿住保羅的緣由

       「那七日將完，從亞西亞來的猶太人，看見保羅在殿裏，就聳動了眾人下手拿他，喊叫說：「以色列人來幫助！這就是在各處教訓眾人，糟踐我們百姓和律法並這地方的。他又帶着希臘人進殿，污穢了這聖地。」這話是因他們曾看見以弗所人特羅非摩同保羅在城裏，以為保羅帶他進了殿。合城都震動，百姓一齊跑來，拿住保羅，拉他出殿，殿門立刻都關了。他們正想要殺他，有人報信給營裏的千夫長說：「耶路撒冷合城都亂了！」」(使徒行傳 21:27-31)

        從亞西亞來的猶太人本就對保羅不滿，又誤會了他帶外邦人進殿，污穢了這聖地，就成功的聳動眾人拿他，以致合城震動，在殿裏拿住了保羅，且是殿門立刻都關了，因為他們想要他無處可逃的殺他。但想殺保羅的計劃沒有成功，因為「…有人報信給營裏的千夫長說：「耶路撒冷合城都亂了！」」(使徒行傳 21:31)

5. 千夫長准了保羅對猶太人的分訴

       「千夫長立時帶着兵丁和幾個百夫長跑下去，到他們那裏。他們見了千夫長和兵丁，就止住不打保羅。於是千夫長上前拿住他，吩咐用兩條鐵鏈捆鎖；又問他是甚麼人，做的是甚麼事。眾人有喊叫這個的，有喊叫那個的。千夫長因為這樣亂嚷，得不着實情，就吩咐人將保羅帶進營樓去。到了台階上，眾人擠得兇猛，兵丁只得將保羅抬起來。眾人跟在後面，喊着說：「除掉他！」將要帶他進營樓，保羅對千夫長說：「我對你說句話，可以不可以？」 他說：「你懂得希臘話嗎？你莫非是從前作亂、帶領四千兇徒往曠野去的那埃及人嗎？」保羅說：「我本是猶太人，生在基利家的大數，並不是無名小城的人。求你准我對百姓說話。」千夫長准了。」(使徒行傳 21:32-39)

        眾人在殿裏拿住了保羅，殿門立刻就關了，在殺他前先在殿外打他。沒來得及殺他，千夫長就到了，但他到後也是不問緣由的捆鎖了保羅。又因他們只是被鼓動，各說各話，且是眾人擠得兇猛，兵丁就將保羅抬起來要帶他進營樓。在將進營樓時，他就用希臘話要求千夫長對百姓說話，雖然千夫長誤會他的來歷，他還是說了自己的出生，於是千夫長准了他。

6. 保羅重述在去大馬士革的路上看見了復活後的耶穌

       「保羅就站在台階上，向百姓擺手，他們都靜默無聲，保羅便用希伯來話對他們說：「諸位父兄請聽，我現在對你們分訴。」眾人聽他說的是希伯來話，就更加安靜了。保羅說：「我原是猶太人，生在基利家的大數，長在這城裏，在迦瑪列門下，按着我們祖宗嚴緊的律法受教，熱心事奉神，像你們眾人今日一樣。我也曾逼迫奉這道的人直到死地，無論男女都鎖拿下監。這是大祭司和眾長老都可以給我作見證的。我又領了他們達與弟兄的書信，往大馬士革去，要把在那裏奉這道的人鎖拿，帶到耶路撒冷受刑。「我將到大馬士革，正走的時候，約在晌午，忽然從天上發大光，四面照着我。我就仆倒在地，聽見有聲音對我說：『掃羅，掃羅！你為甚麼逼迫我？』「我回答說：『主啊，你是誰？』 「他說：『我就是你所逼迫的拿撒勒人耶穌。』與我同行的人看見了那光，卻沒有聽明那位對我說話的聲音。「我說：『主啊，我當做甚麼？』 「主說：『起來！進大馬士革去，在那裏，要將所派你做的一切事告訴你。』我因那光的榮耀不能看見，同行的人就拉着我手進了大馬士革。」」(使徒行傳 22:1-11)

        我們看見保羅(掃羅)用希伯來話對安靜的猶太人說話，首先介紹了自己，並說了一個事實，就是「我又在猶太教中，比我本國許多同歲的人更有長進，為我祖宗的遺傳更加熱心。」(加拉太書 1:14) 所以他逼迫了基督徒。然後說到去大馬士革的路上發生的事情，且是「…我故此沒有違背那從天上來的異象。」(使徒行傳 26:19) 以前在「2177 掃羅見大光, 亞拿尼亞, 和彼得復活多加 – 徒(9)1-43」中的「1. 主基督向掃羅顯現的三次記載」，我們就是在看主基督在大光中顯現的這事，有三次的記載，因為是基於一個事實，我們就取其聯集去符合了所有的敍述，還原了當時的情景。就請看這篇文章。

     我們看到經文說，「「我說：『主啊，我當做甚麼？』 「主說：『起來！進大馬士革去，在那裏，要將所派你做的一切事告訴你。』」(使徒行傳 22:10) 他知道所遇見的是主，而主要派他做的事情，後來他知道是透過亞拿尼亞對他講的。我們也可以確定，保羅這次的確看見了復活後的主耶穌基督，因就像他自己在別的經文所說的，「我當日所領受又傳給你們的，第一，就是基督照聖經所說，為我們的罪死了，而且埋葬了，又照聖經所說，第三天復活了，並且顯給磯法看，然後顯給十二使徒看，…末了，也顯給我看，我如同未到產期而生的人一般。」(哥林多前書 15:3-8)

7. 保羅重述在大馬士革時神派遣亞拿尼亞向他傳遞的訊息

       「那裏有一個人，名叫亞拿尼亞，按着律法是虔誠人，為一切住在那裏的猶太人所稱讚。他來見我，站在旁邊對我說：『兄弟掃羅，你可以看見。』我當時往上一看，就看見了他。「他又說：『我們祖宗的神揀選了你，叫你明白他的旨意，又得見那義者，聽他口中所出的聲音。因為你要將所看見的、所聽見的對着萬人為他作見證。現在你為甚麼耽延呢？起來！求告他的名受洗，洗去你的罪。』」」(使徒行傳 22:12-16)

       以前在「2177」中的 「2. 主要亞拿尼亞為掃羅受洗並被聖靈充滿」，說到主在異象中要亞拿尼亞為掃羅受洗，並被聖靈充滿，其中看到了主的幽默，也看到他帶給在禱告中保羅的訊息，和保羅在大光中聽到的部份訊息基本上是一樣的。我們在這一段中看到保羅那時正在逼迫門徒，亞拿尼亞却稱他為兄弟，你想保羅能不感動嗎？保羅那時的確是在禱告，因為他是往上一看，如同神在「2177」中的 「2」說的一樣。他也的確要對着萬人為主耶穌基督作見證，因他雖是外邦人的使徒，宣道時總是儘可能的先去會堂。他也的確是沒有耽延，就受了水洗和靈洗，而洗去了自己的罪。

                          請注意，這文章是基於週日(4/26/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

First, let us examine this journey and Paul’s obedience to God. Second, we will discuss how Paul stood on God’s side without regard for his own life, citing previous writings. Third, we will explore the reason Paul underwent the purification rite with four men in Jerusalem, citing previous writings. Fourth, we will address the circumstances leading to Paul’s arrest in the temple. Fifth, we will discuss how the commander permitted Paul to present his case against the Jews. Sixth, drawing on previous writings, we will recount how Paul saw the risen Jesus on the road to Damascus. Finally, we will discuss how, while in Damascus, Paul recounted the message God sent through Ananias to him, also drawing on previous writings.

1. This journey and Paul’s obedience to God

“When we had parted from them and had set sail, we ran a straight course to Cos and the next day to Rhodes and from there to Patara; and having found a ship crossing over to Phoenicia, we went aboard and set sail. When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo. After looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit (G4151, spirit) not to set foot in Jerusalem. When our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until we were out of the city. After kneeling down on the beach and praying, we said farewell to one another. Then we went on board the ship, and they returned home again.”(Acts 21:1-6)

        This passage is written very clearly, so I will not elaborate further. The only point that needs explanation is this verse: “…they kept telling Paul through the Spirit (G4151, spirit) not to set foot in Jerusalem.”(Acts 21:4) In Greek, the word G4151 can refer to either the Holy Spirit or the human spirit; context is needed to distinguish between the two. Here, for the two reasons outlined below, we must conclude that it refers to the human spirit: first, by examining other scriptural passages, and second, by considering that “what God tells us through the Bible is consistent.”

        Regarding the scriptures, “…a prophet named Agabus came down from Judea. And coming to us, he took Paul’s belt and bound his own feet and hands, and said, “This is what the Holy (G40) Spirit (G4151) says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’”(Acts 21:10-11) In the Book of Acts, when referring to the Holy Spirit, it is explicitly stated as in the above verses. 

        From the perspective that “what God tells us through the Bible is consistent,” this Agabus was a true prophet, as he had previously proven himself in Acts 11:27–28. As we discussed earlier in “1179 Gospel to Gentiles, angel rescues Peter, and Herod’s death – Acts(11)1–(12)19” under “3. Barnabas seeks Saul, and the man Agabus,” we noted that Agabus merely told Paul what the Holy Spirit had revealed would happen; he did not say that the Holy Spirit did not want Paul to go to Jerusalem. As a result, Paul went, but this does not mean Paul was disobedient to God; Paul was obedient to God, just as he said, “So, King Agrippa, I did not prove disobedient to the heavenly vision, but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance.”(Acts 26:19-20) If the Holy Spirit were capitalized here, it would imply that Paul disobeyed God by going to Jerusalem. However, considering that “what God tells us through the Bible is consistent,” this would be inconsistent. Therefore, it must refer to the human spirit with a lowercase “s.”

2. Paul stood on God’s side without regard for his own life

“When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed with them for a day. On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. Now this man had four virgin daughters who were prophetesses (G4395, prophesy). As we were staying there for some days, a prophet named Agabus came down from Judea. And coming to us, he took Paul’s belt and bound his own feet and hands, and said, “This is what the Holy Spirit says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’” When we had heard this, we as well as the local residents began begging 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 even to die at Jerusalem for the name of the Lord Jesus.” And since he would not be persuaded, we fell silent, remarking, “The will of the Lord be done!” After these days we got ready and started on our way up to Jerusalem. Some of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, a disciple of long standing with whom we were to lodge.”(Acts 21:7–16)

        Philip was one of the seven deacons, as the Scripture says: “The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch.”(Acts 6:5) In the matter of Philip and the eunuch, the Spirit of the Lord carried Philip away (cf. Acts 8:26–39). Later, “…Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities until he came to Caesarea.”(Acts 8:40) We see that he eventually settled in Caesarea. Consistent with what was mentioned earlier, his four daughters who prophesied did not tell Paul not to go to Jerusalem. This word “prophesy” (G4395) is explicitly defined in the following passage as including the knowledge of future events: “As to this salvation, the prophets who prophesied (G4395) of the grace that would come to you made careful searches and inquiries.”(1 Peter 1:10) Furthermore, we see that they ultimately said, “…The will of the Lord be done!”(Acts 21:14) We will see later that this was indeed the Lord’s will. Paul did indeed follow His plan: “…After I have been there [Jerusalem], I must also see Rome.”(Acts 19:21) But he did not go in peace and tranquility; rather, he went in chains.

        Regarding the passage about Agabus, we have already discussed it in “3” of “1179” mentioned earlier. The conclusion there was that we saw how Paul truly did not regard his life as of any importance, standing on God’s side to make his decision. Please refer to that article.

3. Paul observes the rite of purification in Jerusalem with four men

“After we arrived in Jerusalem, the brethren received us gladly. And the following day Paul went in with us to James, and all the elders were present. After he had greeted them, he began to relate one by one the things which God had done among the Gentiles through his ministry. And when they heard it they began glorifying God; and they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law; and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs. What, then, is to be done? They will certainly hear that you have come. Therefore do this that we tell you. We have four men who are under a vow; take them and purify yourself along with them, and pay their expenses so that they may shave their heads; and all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law. But concerning the Gentiles who have believed, we wrote, having decided that they should abstain from meat sacrificed to idols and from blood and from what is strangled and from fornication.” Then Paul took the men, and the next day, purifying himself along with them, went into the temple giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them.”(Acts 21:17-26)

        On the second day after his arrival in Jerusalem, Paul met with James and the elders and told them about his work as an apostle to the Gentiles. From their advice, it was clear that they did not want to offend the Jews and wanted the Jews to know that Paul was observing the Law, but they did not truly understand that he was observing the true spirit of the Law, not merely its letter. Take circumcision as an example. The Old Testament stipulates: “And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants. A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant.”(Genesis 17:12-13) Paul’s view is this: “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit (G4151, spirit), not by the letter; and his praise is not from men, but from God.”(Romans 2:28-29)

        So he knew very clearly that their suggestion was wrong, but he deeply understood, “If possible, so far as it depends on you, be at peace with all men.”(Romans 12:18) When something was at odds with the truth of the gospel, he had to speak out, as the Scripture says, “But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, “If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews?”(Galatians 2:14)

        But observing the rites of purity is a matter of choice, just as “…food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat.”(1 Corinthians 8:8) “Therefore, if food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble.”(1 Corinthians 8:13) If not observing the rites of purification causes someone to stumble, what harm is there in choosing to observe them?

        As for the Gentiles who have come to believe, they still require Gentiles to follow their own understanding, namely, “…they should abstain from meat sacrificed to idols and from blood and from what is strangled and from fornication.”(Acts 21:25) Previously, in “1182 James’s view, decision not by Holy Spirit, and Silas and Mark – Acts(15)13-41,”  under “2. The Wrong Decision of the Apostles, Elders, and the Whole Church,” we discussed in detail why this was not a decision of the Holy Spirit; please refer to that article for clarification.

4. The reason the crowd seized Paul in the temple

“When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him, crying out, “Men of Israel, come to our aid! This is the man who preaches to all men everywhere against our people and the Law and this place; and besides he has even brought Greeks into the temple and has defiled this holy place.” For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple. Then all the city was provoked, and the people rushed together, and taking hold of Paul they dragged him out of the temple, and immediately the doors were shut. While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion.”(Acts 21:27-31)

        The Jews from Asia were already hostile toward Paul, and when they mistakenly believed he had brought a Gentile into the temple, defiling the holy place, they successfully stirred up the crowd to seize him, causing the whole city to be in an uproar. They seized Paul in the temple, and the temple gates were immediately shut, for they intended to kill him with no means of escape. But their plan to kill Paul failed, for “…a report came up to the commander of the Roman cohort that all Jerusalem was in confusion.”(Acts 21:31)

5. The commander allows Paul to address the Jews

“At once he took along some soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul. Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done. But among the crowd some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks. When he got to the stairs, he was carried by the soldiers because of the violence of the mob; for the multitude of the people kept following them, shouting, “Away with him!” As Paul was about to be brought into the barracks, he said to the commander, “May I say something to you?” And he said, “Do you know Greek? Then you are not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?” But Paul said, “I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people.””(Acts 21:32-39)

        The crowd seized Paul in the temple, and the gates were immediately shut. They began beating him outside the temple before they could kill him. Before they could kill him, the commander arrived, but upon his arrival, he had Paul bound without asking why. Since the crowd was agitated and everyone was shouting different things, and the crowd was pressing in fiercely, the soldiers as a result lifted Paul up to carry him into the barracks. As they were about to enter the barracks, he asked the commander in Greek to address the crowd. Although the commander misunderstood his background, Paul explained his origins, and the commander granted his request.

6. Paul recounts his encounter with the risen Jesus on the road to Damascus

““Brethren and fathers, hear my defense which I now offer to you.” 

 And when they heard that he was addressing them in the Hebrew dialect, they became even more quiet; and he said, “I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today. I persecuted this Way to the death, binding and putting both men and women into prisons, as also the high priest and all the Council of the elders can testify. From them I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished. “But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, and I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ And I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me. And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.’ But since I could not see because of the brightness of that light, I was led by the hand by those who were with me and came into Damascus.”(Acts 22:1-11)

        We see that Paul (Saul) spoke to the assembled Jews in Hebrew, first introducing himself and stating a fact: “…I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions.”(Galatians 1:14) That is why he persecuted Christians. Then he spoke of what happened on the road to Damascus, saying, “So, King Agrippa, I did not prove disobedient to the heavenly vision.”(Acts 26:19) Previously, in “1177 Saul saw great light, Ananias, and Peter raised Tabitha – Acts(9)1-43, ” under “1. The three accounts of Christ appearing to Saul,” we examined the three accounts of the Lord Christ’s appearance in the bright light. Since these are based on a single factual event, we combined them to align with all the narratives and reconstruct the scene as it occurred. Please refer to that article. 

        We see the Scripture says, “And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.’”(Acts 22:10). He knew that the One he had encountered was the Lord, and the tasks the Lord had appointed for him were later revealed to him through Ananias. We can also be certain that Paul did indeed see the risen Lord Jesus Christ on this occasion, for as he himself says in another passage: “For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve. …and last of all, as to one untimely born, He appeared to me also.”(1 Corinthians 15:3-8)

7. Paul recounts the message God sent through Ananias to him while he was in Damascus

“A certain Ananias, a man who was devout by the standard of the Law, and well spoken of by all the Jews who lived there, came to me, and standing near said to me, ‘Brother Saul, receive your sight!’ And at that very time I looked up at him. And he said, ‘The God of our fathers has appointed you to know His will and to see the Righteous One and to hear an utterance from His mouth. For you will be a witness for Him to all men of what you have seen and heard. Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name.’”(Acts 22:12-16)

        Previously, in “1177,” under “2. The Lord instructs Ananias to baptize Saul and fill him with the Holy Spirit,” we discussed how the Lord, in a vision, instructed Ananias to baptize Saul and fill him with the Holy Spirit. In this, we saw the Lord’s sense of humor, as well as the message He conveyed to Paul in prayer—a message that was essentially the same as the partial message Paul had heard in the blinding light. In this passage, we see that Paul was persecuting the disciples at the time, yet Ananias called him “brother.” Do you think Paul could have remained unmoved? Paul was indeed praying at that moment, for he looked up, just as God said in “2” of “1177.” He was indeed to bear witness to the Lord Jesus Christ before all people, for though he was an apostle to the Gentiles, he always went to the synagogue first whenever possible when preaching. He certainly did not delay, but was baptized with water and the Spirit, thereby washing away his sins.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (4/26/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

    首先我们说到保罗定意从马其顿回去这件事情。第二，我们看到保罗在特罗亚使魂在身上的犹推古复活，看到圣经说得很清楚，人死时是灵先离开，当魂走时人就死了，也就是人由灵魂体构成。看到了是耶稣的魂体去了阴间，祂的灵死时已在天上。第三，提到了保罗定意越过以弗所和他的安排，他要完成的是他的使命，不管自己会遇到什么。最后讲到了保罗对以弗所教会的长老最后劝勉，说到了如何在他们中间事奉，并警告他们，且要谨慎，要去牧养神的教会，并交托他们给神，在祷告，亲嘴告别后，也使他们伤心的知道，他不会再来以弗所了。                                

1. 保罗定意从马其顿回去          

    「乱定之后，保罗请门徒来，劝勉他们，就辞别起行，往马其顿去。走遍了那一带地方，用许多话劝勉门徒，然后来到希腊。在那里住了三个月，将要坐船往叙利亚去，犹太人设计要害他，他就定意从马其顿回去。同他到亚西亚去的，有庇哩亚人毕罗斯的儿子所巴特，帖撒罗尼迦人亚里达古和西公都，还有特庇人该犹，并提摩太，又有亚西亚人推基古和特罗非摩。这些人先走，在特罗亚等候我们。过了除酵的日子，我们从腓立比开船，五天到了特罗亚，和他们相会，在那里住了七天。」(使徒行传 20:1-6)           

    我们看到保罗他们从以弗所到马其顿，照他所愿的到处坚固门徒，完成了大使命所说的，「凡我所吩咐你们的，都教训他们遵守， …」(马太福音 28:20) 然后到了希腊三个月，这显然不是指雅典，而是讲哥林多，因为经文说，「弟兄们，从前我到你们那里去，并没有用高言大智对你们宣传神的奥秘。」(哥林多前书 2:1)          

    他们没有从叙利亚走，他就定意从马其顿回去，然后就列举了先走到特罗亚的人。「过了除酵的日子，我们从腓立比开船，五天到了特罗亚，和他们相会，在那里住了七天。」(使徒行传 20:6) 请注意，这里用的是我们，也就是说有人在保罗身边，有人就说这是路加医生，在照顾他，这是很合理的猜测，但是圣经没有明说，既然神觉得这不重要不必写明，就可以不必猜了。他们回去的路线，经文写的很清楚，就不多说了。    

2. 保罗在特罗亚使魂在身上的犹推古复活          

    「七日的第一日，我们聚会擘饼的时候，保罗因为要次日起行，就与他们讲论，直讲到半夜。我们聚会的那座楼上，有好些灯烛。有一个少年人，名叫犹推古，坐在窗台上困倦沉睡。保罗讲了多时，少年人睡熟了，就从三层楼上掉下去；扶起他来，已经死了。保罗下去，伏在他身上，抱著他说：「你们不要发慌，他的(灵)魂 (G5590, soul)还在身上。」保罗又上去，擘饼，吃了，谈论许久，直到天亮，这才走了。有人把那童子活活地领来，得的安慰不小。」(使徒行传 20:7-12)          

    在保罗要离开特罗亚时发生了一件事情，就是犹推古的复活事件，我们要注意，这和耶稣复活拉撒路不同，拉撒路是死透了而被复活 (参约翰福音 11:1-46)，犹推古的魂还在身上，所以是睡(死)了，如同耶稣在治愈睚鲁的十二岁独生女儿时一样，「耶稣拉著她的手，呼叫说：「女儿，起来吧！」她的灵(魂)(G4151, spirit)便回来，她就立刻起来了。耶稣吩咐给她东西吃。」(路加福音 8:54-55) 灵回来就代表魂还在身上，这不是和犹推古的情况一样吗？          

    其实圣经说得很清楚，人死时是灵先离开，当魂走时人就死了，如经文所说，「她(拉结)将近于死，(灵)魂(H5315, soul)要走的时候，就给她儿子起名叫便俄尼，他父亲却给他起名叫便雅悯。」(创世记 35:18) 所以人是由灵魂体三者构成，如经文所说，「愿赐平安的神亲自使你们全然成圣。又愿你们的灵与魂与身子得蒙保守，在我主耶稣基督降临的时候，完全无可指摘。」(帖撒罗尼迦前书 5:23)             

    说到人是由灵魂体构成，我们就会注意到耶稣在地上时是完全的人，因为经文说得很清楚，「他本有神的形像，不以自己与神同等为强夺的，反倒虚己，取了奴仆的形像，成为人的样式。既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字架上。」(腓立比书 2:6-8) 在地上祂也是完全的神，因祂生来本就有不能改变的位格，虽是虚己，祂的本性不会改变。只是在地上祂从没有用过祂的神性，如果祂在十字架上用祂的神性，就不会死在十字架上。而且因为虽然祂是完全的人，但祂是可以做到，「没有人夺我的命去，是我自己舍的。我有权柄舍了，也有权柄取回来，这是我从我父所受的命令。」(约翰福音 10:18) 祂在地上选择了自己舍去生命，就像祂在客西马尼园所祷告的，「…不要照我的意思，只要照你的意思。」(马太福音 26:39) 所以最终会被钉在十字架上。          

    那么有人可能会有这样的问题，启示录说，「…我(耶稣基督)曾死过，现在又活了，直活到永永远远，并且拿著死亡和阴间的钥匙。」(启示录 1:18) 我们知道祂是死后三天复活，显然祂是到阴间三天后才复活的。那祂在十字架上，怎么可以对犯人强盗说，「…我实在告诉你：今日你要同我在乐园(G3857, paradise)里了。」(路加福音 23:43) 一个经文说是今日，而另一个说三天，在这里不是有矛盾吗？不是的，如果我们正确的解释圣经，就不会看到矛盾。          

    请注意，耶稣在十字架上是说，「…将灵(魂)(G4151, spirit)交付神了。」(约翰福音 19:30) 祂那时的灵已在天上成为基督了，有基督的地方就是乐园(G3857, paradise)，所以祂可以说，「…我实在告诉你：今日你要同我在乐园里了。」(路加福音 23:43) 因为经文又说，「因你必不将我的(灵)魂(G5590, soul)撇在阴间(G86, hell)，也不叫你的圣者见朽坏。」(使徒行传 2:27) 没有说到灵，所以祂的魂和体还要去阴间三天呢！          

    我们看到体和魂是在一起的，但是复活后的灵体是不一样的，譬如祂在和去以马忤斯的两门徒和其后所表现的，要耶稣开他们的眼睛才能知道是耶稣，又可以突然出现 (参路加福音 24:13-43)。复活后的「耶稣说：「不要摸我，因我还没有升上去见我的父。你往我弟兄那里去，告诉他们说：我要升上去见我的父，也是你们的父；见我的神，也是你们的神。」」(约翰福音 20:17) 那时的祂仍在人间，还没有到天上，所以仍是耶稣，不是基督，因祂早已在十架上交出自己的灵了！除此之外， 好像不可能有满足所有经文的说法！          

    虽然祂最终被钉在十字架上，「神却将死的痛苦解释了，叫他复活，因为他原不能被死拘禁。」(使徒行传 2:24) 这「就是照他(神)在基督身上所运行的大能大力，使他从死里复活，叫他在天上坐在自己的右边。」(以弗所书 1:20) 那时候祂的灵体和灵在天上显然已合而为一了，成为祂原来如此的本性。说到祂的复活，应该是借著圣灵完成的，因为经文说，「然而叫耶稣从死里复活者的灵，若住在你们心里，那叫基督耶稣从死里复活的，也必借著住在你们心里的圣灵，使你们必死的身体又活过来。」(罗马书 8:11) 而且我们知道，「…神赐圣灵给他，是没有限量的。」(约翰福音 3:34)    

3. 保罗定意越过以弗所          

    「我们先上船开往亚朔去，意思要在那里接保罗，因为他是这样安排的，他(单数)自己打算要步行。他既在亚朔与我们相会，我们就接他上船，来到米推利尼。从那里开船，次日到了基阿的对面；又次日，在撒摩靠岸；又次日，来到米利都。乃因保罗早已定意越过以弗所，免得在亚西亚耽延。他急忙前走，巴不得赶五旬节能到耶路撒冷。」(使徒行传 20:13-16)          

    首先我们注意到这里用的是单数，然后就是他既在亚朔与我们相会，所以保罗没有路加医生随时照顾他的陪伴。当然我们可以说，短时间不应会发生任何事情，但事情的发生都是一瞬间的事，这时说路加会随时照顾的理由就不成立了。所以1刚才说的似乎很合理的猜测，就有一个例外了，这是我们为什么要强调，圣经没有明说的事，就不必去猜了。          

    这段经文说得很清楚在第三次宣道的这段路程，请自己看一下经文。从中也看到了，「…保罗早已定意越过以弗所，免得在亚西亚耽延。他急忙前走，巴不得赶五旬节能到耶路撒冷。」(使徒行传 20:16) 虽然圣经没有明说，保罗是否在五旬节前到了耶路撒冷，但从经文中，我们知道圣经有这慨念。首先，保罗「到了耶路撒冷，弟兄们欢欢喜喜地接待我们。」(使徒行传 21:17) 「于是，保罗带著那四个人，第二天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祭。」(使徒行传 21:26) 我们再看五旬节的规定，「当这日，你们要宣告圣会；甚么劳碌的工都不可做。这在你们一切的住处，作为世世代代永远的定例。」(利未记 23:21) 祭司不可能在五旬节帮他们做洁净的礼的，所以他们的确在五旬节前到了。    

    我们看到保罗的心的确是被捆绑，因经文说，「现在我往耶路撒冷去，心甚(G4151, spirit)迫切(G1210, bound, 捆绑)，不知道在那里要遇见甚么事。但知道圣灵在各城里向我指证，说有捆锁与患难等待我。我却不以性命为念，也不看为宝贵，只要行完我的路程，成就我从主耶稣所领受的职事，证明神恩惠的福音。」(使徒行传 20:22-24) 他非常清楚的知道，他要完成的是他的使命，不管自己会遇到什么。  

4. 保罗对以弗所教会的长老最后劝勉        

    「保罗从米利都打发人往以弗所去，请教会的长老来。他们来了，保罗就说：「你们知道，自从我到亚西亚的日子以来，在你们中间始终为人如何，服事主凡事谦卑，眼中流泪，又因犹太人的谋害，经历试炼。你们也知道，凡与你们有益的，我没有一样避讳不说的。或在众人面前，或在各人家里，我都教导你们。又对犹太人和希腊人证明当向神悔改，信靠我主耶稣基督。「现在我往耶路撒冷去，心甚迫切，不知道在那里要遇见甚么事。但知道圣灵在各城里向我指证，说有捆锁与患难等待我。我却不以性命为念，也不看为宝贵，只要行完我的路程，成就我从主耶稣所领受的职事，证明神恩惠的福音。「我素常在你们中间来往，传讲神国的道。如今我晓得，你们以后都不得再见我的面了。所以我今日向你们证明，你们中间无论何人死亡，罪不在我身上。因为神的旨意，我并没有一样避讳不传给你们的。圣灵立你们作全群的监督，你们就当为自己谨慎，也为全群谨慎，牧养(G4165, feed)神的教会，就是他用自己血所买来的。我知道我去之后，必有凶暴的豺狼进入你们中间，不爱惜羊群。就是你们中间，也必有人起来，说悖谬的话，要引诱门徒跟从他们。所以你们应当警醒，记念我三年之久(G5148)昼夜不住地流泪，劝戒你们各人。「如今我把你们交托神和他恩惠的道；这道能建立你们，叫你们和一切成圣的人同得基业。我未曾贪图一个人的金、银、衣服。我这两只手常供给我和同人的需用，这是你们自己知道的。我凡事给你们作榜样，叫你们知道应当这样劳苦，扶助软弱的人，又当记念主耶稣的话，说：『施比受更为有福。』」保罗说完了这话，就跪下同众人祷告。众人痛哭，抱著保罗的颈项和他亲嘴。叫他们最伤心的，就是他说「以后不能再见我的面」那句话，于是送他上船去了。」(使徒行传 20:17-38)          

    保罗虽已定意越过以弗所，但他仍顾念以弗所的教会，于是「…从米利都打发人往以弗所去，请教会的长老来。」(使徒行传 20:17) 他说到了如何在他们中间事奉，强调了「因为神的旨意，我并没有一样避讳不传给你们的。」(使徒行传 20:27) 他警告他们，要小心凶暴的豺狼和要引诱门徒跟从他们的人，及记念他在以弗所花的时间。因为这字G5148只出现一次，如果我们把使徒行传 18:19-21,19:10, 20:1 加起来，就是保罗在以弗所的时间，有两年多，所以这字应该翻译成两年多之久，不过大致有三年之久就是。          

    他也说到了要谨慎，要牧养(G4165, feed)神的教会，后者就是彼得说的，「我这作长老、作基督受苦的见证、同享后来所要显现之荣耀的，劝你们中间与我同作长老的人：务要牧养(G4165)在你们中间神的群羊，按著神旨意照管他们；不是出于勉强，乃是出于甘心；也不是因为贪财，乃是出于乐意；也不是辖制所托付你们的，乃是作群羊的榜样。到了牧长显现的时候，你们必得那永不衰残的荣耀冠冕。」(彼得前书 5:1-4) 其实这字牧养(G4165)只出现11次，看这11个经文，就知道其意思非常明显。          

    在他和他们离别前，就把他们交托神和祂恩惠的道中，说到了自己凡事作榜样，以身作则，也就是其他经文所说的，「你们自己原知道应当怎样效法(G3401, follow)我们。因为我们在你们中间，未尝不按规矩而行，也未尝白吃人的饭，倒是辛苦劳碌，昼夜做工，免得叫你们一人受累。这并不是因我们没有权柄，乃是要给你们作榜样，叫你们效法我们。」(帖撒罗尼迦后书 3:7-9) 要他们「…记念主耶稣的话，说：『施比受更为有福。』」(使徒行传 20:35) 请注意，这里和合本翻译成效法不太好，因为可以是表面的效法，而这里是说内心的跟随。      

    然后是祷告，亲嘴告别，也使他们伤心知道，他不会再来以弗所了。说到亲嘴，他们都是男性的长老，以当时的习惯，一点问题也没有，但现在有些国家，尤其对异性之间的亲嘴，要非常小心，避免误会。说到保罗不会再来以弗所了，祂应该事先就知道，要不就不会请长老们来，这一点可以从他以前做的事就可看出来。他第一次到以弗所时，「众人请他多住些日子，他却不允，就辞别他们，说：「神若许我，我还要回到你们这里。」于是开船离了以弗所。」(使徒行传 18:20-21) 他知道那时他必须前行。神允许他再回到以弗所时的三个月后，「…便在推喇奴的学房天天辩论。这样有两年之久，…」(使徒行传 19:9-10)         

    也的确是保罗不会再来以弗所了，他到耶路撒冷后的一段时间，就被押去罗马了，如经文所说，「非斯都既然定规了，叫我们坐船往意大利去，便将保罗和别的囚犯交给御营里的一个百夫长，名叫犹流。」(使徒行传 27:1) 最后是「在那里(部丢利)遇见弟兄们，请我们与他们同住了七天。这样，我们来到罗马。」(使徒行传 28:14) 在罗马，「保罗在自己所租的房子里住了足足两年。凡来见他的人，他全都接待，放胆传讲神国的道，将主耶稣基督的事教导人，并没有人禁止。」(使徒行传 28:30-31) 看腓利门书，就知道阿尼西母是这样得救的。

    请注意，这文章是基于周日(4/19/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。    

    首先我們說到保羅定意從馬其頓回去這件事情。第二，我們看到保羅在特羅亞使魂在身上的猶推古復活，看到聖經說得很清楚，人死時是靈先離開，當魂走時人就死了，也就是人由靈魂體構成。看到了是耶穌的魂體去了陰間，祂的靈死時已在天上。第三，提到了保羅定意越過以弗所和他的安排，他要完成的是他的使命，不管自己會遇到什麼。最後講到了保羅對以弗所教會的長老最後勸勉，說到了如何在他們中間事奉，並警告他們，且要謹慎，要去牧養神的教會，並交託他們給神，在禱告，親嘴告別後，也使他們傷心的知道，他不會再來以弗所了。

1. 保羅定意從馬其頓回去

       「亂定之後，保羅請門徒來，勸勉他們，就辭別起行，往馬其頓去。走遍了那一帶地方，用許多話勸勉門徒，然後來到希臘。在那裏住了三個月，將要坐船往敍利亞去，猶太人設計要害他，他就定意從馬其頓回去。同他到亞西亞去的，有庇哩亞人畢羅斯的兒子所巴特，帖撒羅尼迦人亞里達古和西公都，還有特庇人該猶，並提摩太，又有亞西亞人推基古和特羅非摩。這些人先走，在特羅亞等候我們。過了除酵的日子，我們從腓立比開船，五天到了特羅亞，和他們相會，在那裏住了七天。」(使徒行傳 20:1-6) 

        我們看到保羅他們從以弗所到馬其頓，照他所願的到處堅固門徒，完成了大使命所說的，「凡我所吩咐你們的，都教訓他們遵守， …」(馬太福音 28:20) 然後到了希臘三個月，這顯然不是指雅典，而是講哥林多，因為經文說，「弟兄們，從前我到你們那裏去，並沒有用高言大智對你們宣傳神的奧秘。」(哥林多前書 2:1)

        他們沒有從敍利亞走，他就定意從馬其頓回去，然後就列舉了先走到特羅亞的人。「過了除酵的日子，我們從腓立比開船，五天到了特羅亞，和他們相會，在那裏住了七天。」(使徒行傳 20:6) 請注意，這裏用的是我們，也就是說有人在保羅身邊，有人就說這是路加醫生，在照顧他，這是很合理的猜測，但是聖經沒有明說，既然神覺得這不重要不必寫明，就可以不必猜了。他們回去的路線，經文寫的很清楚，就不多說了。

2. 保羅在特羅亞使魂在身上的猶推古復活

       「七日的第一日，我們聚會擘餅的時候，保羅因為要次日起行，就與他們講論，直講到半夜。我們聚會的那座樓上，有好些燈燭。有一個少年人，名叫猶推古，坐在窗台上困倦沉睡。保羅講了多時，少年人睡熟了，就從三層樓上掉下去；扶起他來，已經死了。保羅下去，伏在他身上，抱着他說：「你們不要發慌，他的(靈)魂 (G5590, soul)還在身上。」保羅又上去，擘餅，吃了，談論許久，直到天亮，這才走了。有人把那童子活活地領來，得的安慰不小。」(使徒行傳 20:7-12)

        在保羅要離開特羅亞時發生了一件事情，就是猶推古的復活事件，我們要注意，這和耶穌復活拉撒路不同，拉撒路是死透了而被復活 (參約翰福音 11:1-46)，猶推古的魂還在身上，所以是睡(死)了，如同耶穌在治癒睚魯的十二歲獨生女兒時一樣，「耶穌拉着她的手，呼叫說：「女兒，起來吧！」她的靈(魂)(G4151, spirit)便回來，她就立刻起來了。耶穌吩咐給她東西吃。」(路加福音 8:54-55) 靈回來就代表魂還在身上，這不是和猶推古的情況一樣嗎？

        其實聖經說得很清楚，人死時是靈先離開，當魂走時人就死了，如經文所說，「她(拉結)將近於死，(靈)魂(H5315, soul)要走的時候，就給她兒子起名叫便俄尼，他父親卻給他起名叫便雅憫。」(創世記 35:18) 所以人是由靈魂體三者構成，如經文所說，「願賜平安的神親自使你們全然成聖。又願你們的靈與魂與身子得蒙保守，在我主耶穌基督降臨的時候，完全無可指摘。」(帖撒羅尼迦前書 5:23) 

         說到人是由靈魂體構成，我們就會注意到耶穌在地上時是完全的人，因為經文說得很清楚，「他本有神的形像，不以自己與神同等為強奪的，反倒虛己，取了奴僕的形像，成為人的樣式。既有人的樣子，就自己卑微，存心順服，以至於死，且死在十字架上。」(腓立比書 2:6-8) 在地上祂也是完全的神，因祂生來本就有不能改變的位格，雖是虛己，祂的本性不會改變。只是在地上祂從沒有用過祂的神性，如果祂在十字架上用祂的神性，就不會死在十字架上。而且因為雖然祂是完全的人，但祂是可以做到，「沒有人奪我的命去，是我自己捨的。我有權柄捨了，也有權柄取回來，這是我從我父所受的命令。」(約翰福音 10:18) 祂在地上選擇了自己捨去生命，就像祂在客西馬尼園所禱告的，「…不要照我的意思，只要照你的意思。」(馬太福音 26:39) 所以最終會被釘在十字架上。

        那麼有人可能會有這樣的問題，啓示錄說，「…我(耶穌基督)曾死過，現在又活了，直活到永永遠遠，並且拿着死亡和陰間的鑰匙。」(啓示錄 1:18) 我們知道祂是死後三天復活，顯然祂是到陰間三天後才復活的。那祂在十字架上，怎麼可以對犯人強盜說，「…我實在告訴你：今日你要同我在樂園(G3857, paradise)裏了。」(路加福音 23:43) 一個經文說是今日，而另一個說三天，在這裏不是有矛盾嗎？不是的，如果我們正確的解釋聖經，就不會看到矛盾。

        請注意，耶穌在十字架上是說，「…將靈(魂)(G4151, spirit)交付神了。」(約翰福音 19:30) 祂那時的靈已在天上成為基督了，有基督的地方就是樂園(G3857, paradise)，所以祂可以說，「…我實在告訴你：今日你要同我在樂園裏了。」(路加福音 23:43) 因為經文又說，「因你必不將我的(靈)魂(G5590, soul)撇在陰間(G86, hell)，也不叫你的聖者見朽壞。」(使徒行傳 2:27) 沒有說到靈，所以祂的魂和體還要去陰間三天呢！

        我們看到體和魂是在一起的，但是復活後的靈體是不一樣的，譬如祂在和去以馬忤斯的兩門徒和其後所表現的，要耶穌開他們的眼睛才能知道是耶穌，又可以突然出現 (參路加福音 24:13-43)。復活後的「耶穌說：「不要摸我，因我還沒有升上去見我的父。你往我弟兄那裏去，告訴他們說：我要升上去見我的父，也是你們的父；見我的神，也是你們的神。」」(約翰福音 20:17) 那時的祂仍在人間，還沒有到天上，所以仍是耶穌，不是基督，因祂早已在十架上交出自己的靈了！除此之外， 好像不可能有滿足所有經文的說法！

        雖然祂最終被釘在十字架上，「神卻將死的痛苦解釋了，叫他復活，因為他原不能被死拘禁。」(使徒行傳 2:24) 這「就是照他(神)在基督身上所運行的大能大力，使他從死裏復活，叫他在天上坐在自己的右邊。」(以弗所書 1:20) 那時候祂的靈體和靈在天上顯然已合而為一了，成為祂原來如此的本性。說到祂的復活，應該是藉著聖靈完成的，因為經文說，「然而叫耶穌從死裏復活者的靈，若住在你們心裏，那叫基督耶穌從死裏復活的，也必藉着住在你們心裏的聖靈，使你們必死的身體又活過來。」(羅馬書 8:11) 而且我們知道，「…神賜聖靈給他，是沒有限量的。」(約翰福音 3:34)

3. 保羅定意越過以弗所

       「我們先上船開往亞朔去，意思要在那裏接保羅，因為他是這樣安排的，他(單數)自己打算要步行。他既在亞朔與我們相會，我們就接他上船，來到米推利尼。從那裏開船，次日到了基阿的對面；又次日，在撒摩靠岸；又次日，來到米利都。乃因保羅早已定意越過以弗所，免得在亞西亞耽延。他急忙前走，巴不得趕五旬節能到耶路撒冷。」(使徒行傳 20:13-16)

       首先我們注意到這裏用的是單數，然後就是他既在亞朔與我們相會，所以保羅沒有路加醫生隨時照顧他的陪伴。當然我們可以說，短時間不應會發生任何事情，但事情的發生都是一瞬間的事，這時說路加會隨時照顧的理由就不成立了。所以1剛才說的似乎很合理的猜測，就有一個例外了，這是我們為什麼要強調，聖經沒有明說的事，就不必去猜了。

        這段經文說得很清楚在第三次宣道的這段路程，請自己看一下經文。從中也看到了，「…保羅早已定意越過以弗所，免得在亞西亞耽延。他急忙前走，巴不得趕五旬節能到耶路撒冷。」(使徒行傳 20:16) 雖然聖經沒有明說，保羅是否在五旬節前到了耶路撒冷，但從經文中，我們知道聖經有這慨念。首先，保羅「到了耶路撒冷，弟兄們歡歡喜喜地接待我們。」(使徒行傳 21:17) 「於是，保羅帶着那四個人，第二天與他們一同行了潔淨的禮，進了殿，報明潔淨的日期滿足，只等祭司為他們各人獻祭。」(使徒行傳 21:26) 我們再看五旬節的規定，「當這日，你們要宣告聖會；甚麼勞碌的工都不可做。這在你們一切的住處，作為世世代代永遠的定例。」(利未記 23:21) 祭司不可能在五旬節幫他們做潔淨的禮的，所以他們的確在五旬節前到了。

     我們看到保羅的心的確是被捆綁，因經文說，「現在我往耶路撒冷去，心甚(G4151, spirit)迫切(G1210, bound, 捆綁)，不知道在那裏要遇見甚麼事。但知道聖靈在各城裏向我指證，說有捆鎖與患難等待我。我卻不以性命為念，也不看為寶貴，只要行完我的路程，成就我從主耶穌所領受的職事，證明神恩惠的福音。」(使徒行傳 20:22-24) 他非常清楚的知道，他要完成的是他的使命，不管自己會遇到什麼。

4. 保羅對以弗所教會的長老最後勸勉

       「保羅從米利都打發人往以弗所去，請教會的長老來。他們來了，保羅就說：「你們知道，自從我到亞西亞的日子以來，在你們中間始終為人如何，服事主凡事謙卑，眼中流淚，又因猶太人的謀害，經歷試煉。你們也知道，凡與你們有益的，我沒有一樣避諱不說的。或在眾人面前，或在各人家裏，我都教導你們。又對猶太人和希臘人證明當向神悔改，信靠我主耶穌基督。「現在我往耶路撒冷去，心甚迫切，不知道在那裏要遇見甚麼事。但知道聖靈在各城裏向我指證，說有捆鎖與患難等待我。我卻不以性命為念，也不看為寶貴，只要行完我的路程，成就我從主耶穌所領受的職事，證明神恩惠的福音。「我素常在你們中間來往，傳講神國的道。如今我曉得，你們以後都不得再見我的面了。所以我今日向你們證明，你們中間無論何人死亡，罪不在我身上。因為神的旨意，我並沒有一樣避諱不傳給你們的。聖靈立你們作全羣的監督，你們就當為自己謹慎，也為全羣謹慎，牧養(G4165, feed)神的教會，就是他用自己血所買來的。我知道我去之後，必有兇暴的豺狼進入你們中間，不愛惜羊羣。就是你們中間，也必有人起來，說悖謬的話，要引誘門徒跟從他們。所以你們應當警醒，記念我三年之久(G5148)晝夜不住地流淚，勸戒你們各人。「如今我把你們交託神和他恩惠的道；這道能建立你們，叫你們和一切成聖的人同得基業。我未曾貪圖一個人的金、銀、衣服。我這兩隻手常供給我和同人的需用，這是你們自己知道的。我凡事給你們作榜樣，叫你們知道應當這樣勞苦，扶助軟弱的人，又當記念主耶穌的話，說：『施比受更為有福。』」保羅說完了這話，就跪下同眾人禱告。眾人痛哭，抱着保羅的頸項和他親嘴。叫他們最傷心的，就是他說「以後不能再見我的面」那句話，於是送他上船去了。」(使徒行傳 20:17-38)

        保羅雖已定意越過以弗所，但他仍顧念以弗所的教會，於是「…從米利都打發人往以弗所去，請教會的長老來。」(使徒行傳 20:17) 他說到了如何在他們中間事奉，強調了「因為神的旨意，我並沒有一樣避諱不傳給你們的。」(使徒行傳 20:27) 他警告他們，要小心兇暴的豺狼和要引誘門徒跟從他們的人，及記念他在以弗所花的時間。因為這字G5148只出現一次，如果我們把使徒行傳 18:19-21,19:10, 20:1 加起來，就是保羅在以弗所的時間，有兩年多，所以這字應該翻譯成兩年多之久，不過大致有三年之久就是。

        他也說到了要謹慎，要牧養(G4165, feed)神的教會，後者就是彼得說的，「我這作長老、作基督受苦的見證、同享後來所要顯現之榮耀的，勸你們中間與我同作長老的人：務要牧養(G4165)在你們中間神的羣羊，按着神旨意照管他們；不是出於勉強，乃是出於甘心；也不是因為貪財，乃是出於樂意；也不是轄制所託付你們的，乃是作羣羊的榜樣。到了牧長顯現的時候，你們必得那永不衰殘的榮耀冠冕。」(彼得前書 5:1-4) 其實這字牧養(G4165)只出現11次，看這11個經文，就知道其意思非常明顯。

       在他和他們離別前，就把他們交託神和祂恩惠的道中，說到了自己凡事作榜樣，以身作則，也就是其他經文所說的，「你們自己原知道應當怎樣效法(G3401, follow)我們。因為我們在你們中間，未嘗不按規矩而行，也未嘗白吃人的飯，倒是辛苦勞碌，晝夜做工，免得叫你們一人受累。這並不是因我們沒有權柄，乃是要給你們作榜樣，叫你們效法我們。」(帖撒羅尼迦後書 3:7-9) 要他們「…記念主耶穌的話，說：『施比受更為有福。』」(使徒行傳 20:35) 請注意，這裡和合本翻譯成效法不太好，因為可以是表面的效法，而這裡是說內心的跟隨。

     然後是禱告，親嘴告別，也使他們傷心知道，他不會再來以弗所了。說到親嘴，他們都是男性的長老，以當時的習慣，一點問題也沒有，但現在有些國家，尤其對異性之間的親嘴，要非常小心，避免誤會。說到保羅不會再來以弗所了，祂應該事先就知道，要不就不會請長老們來，這一點可以從他以前做的事就可看出來。他第一次到以弗所時，「眾人請他多住些日子，他卻不允，就辭別他們，說：「神若許我，我還要回到你們這裏。」於是開船離了以弗所。」(使徒行傳 18:20-21) 他知道那時他必須前行。神允許他再回到以弗所時的三個月後，「…便在推喇奴的學房天天辯論。這樣有兩年之久，…」(使徒行傳 19:9-10) 

     也的確是保羅不會再來以弗所了，他到耶路撒冷後的一段時間，就被押去羅馬了，如經文所說，「非斯都既然定規了，叫我們坐船往意大利去，便將保羅和別的囚犯交給御營裏的一個百夫長，名叫猶流。」(使徒行傳 27:1) 最後是「在那裏(部丟利)遇見弟兄們，請我們與他們同住了七天。這樣，我們來到羅馬。」(使徒行傳 28:14) 在羅馬，「保羅在自己所租的房子裏住了足足兩年。凡來見他的人，他全都接待，放膽傳講神國的道，將主耶穌基督的事教導人，並沒有人禁止。」(使徒行傳 28:30-31) 看腓利門書，就知道阿尼西母是這樣得救的。

                             請注意，這文章是基於週日(4/19/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

First, we discussed Paul’s determination to return from Macedonia. Second, we saw Paul revive Eutychus in Troas, whose soul had stayed in his body. The Bible makes it clear that when a person dies, the spirit departs first; when the soul departs, the person dies—meaning that a person is composed of spirit, soul, and body. We saw that it was Jesus’ soul and body that went to Hades, while His spirit was already in heaven at the time of His death. Third, it mentions Paul’s determination to bypass Ephesus and his plans—he was committed to fulfilling his mission, no matter what challenges he might face. Finally, the passage describes Paul’s final exhortation to the elders of the church in Ephesus. He spoke to them about how to serve among them, warned them to be vigilant, and urged them to shepherd God’s church. He then commended them to God. After praying and kissing them goodbye, he broke their hearts by letting them know that he would not return to Ephesus.

1. Paul decided to return from Macedonia

“After the uproar had ceased, Paul sent for the disciples, and when he had exhorted them and taken his leave of them, he left to go to Macedonia. When he had gone through those districts and had given them much exhortation, he came to Greece. And there he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia. And he was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. But these had gone on ahead and were waiting for us at Troas. We sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days.”(Acts 20:1–6) 

        We see that Paul and his companions traveled from Ephesus to Macedonia, strengthening the disciples everywhere as he desired, fulfilling the Great Commission’s command: “teaching them to observe all that I commanded you; …”(Matthew 28:20) Then he spent three months in Greece. This clearly does not refer to Athens, but to Corinth, for the Scripture says, “And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God.”(1 Corinthians 2:1)

        Since they did not set out from Syria, he kept his original decision to return via Macedonia, and then listed those who had gone ahead to Troas ahead. Thus, “We sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days.”(Acts 20:6) Note that the word “we” is used here, meaning there were others with Paul. Some suggest this refers to the physician Luke, who was caring for him all the time when started—a reasonable conjecture. However, since the Bible does not explicitly state this, and since God deemed it unimportant enough not to record, we need not speculate. The route of their return is clearly described in the text, so I will say no more about it.

2. Paul raises Eutychus from the dead in Troas while his soul still with him

“On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight. There were many lamps in the upper room where we were gathered together. And there was a young man named Eutychus sitting on the window sill, sinking into a deep sleep; and as Paul kept on talking, he was overcome by sleep and fell down from the third floor and was picked up dead. But Paul went down and fell upon him, and after embracing him, he said, “Do not be troubled, for his life (G5590, soul) is in him.” When he had gone back up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left. They took away the boy alive, and were greatly comforted.”(Acts 20:7–12)

        An incident occurred as Paul was about to leave Troas: the resurrection of Eutychus. We must note that this differs from Jesus’ resurrection of Lazarus, who had been completely dead before being raised (cf. John 11:1-46). But Eutychus’s soul was still within him; he had merely fallen asleep (died), just as when Jesus healed Jairus’s twelve-year-old only daughter: “He, however, took her by the hand and called, saying, “Child, arise!” And her spirit (G4151) returned, and she got up immediately; and He gave orders for something to be given her to eat.”(Luke 8:54-55) The return of the spirit indicates that the soul was still in her body—is this not the same as the situation with Eutychus?

        In fact, the Bible makes it very clear: when a person dies, the spirit departs first; when the soul departs, the person dies. As the Scripture says, “It came about as her (Rachel’s) soul was departing (for she died), that she named him Ben-oni; but his father called him Benjamin.”(Genesis 35:18) Therefore, a person is composed of spirit, soul, and body, as the Scripture says, “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.”(1 Thessalonians 5:23) 

        Speaking of humans being composed of spirit, soul, and body, we observe that Jesus was fully human while on earth, for the Scripture makes it clear: “…Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.”(Philippians 2:5-8)

        On earth, He was also fully God, for He was born with an unchangeable divine nature; though He emptied Himself, His divine nature remained unchanged. However, He never exercised His divinity while on earth; had He used His divinity on the cross, He would not have died there. Moreover, although He was fully human, He was able to say, “No one has taken it (My life) away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father.”(John 10:18) He chose to lay down His life while on earth, just as He prayed in the Garden of Gethsemane: “…yet not as I will, but as You will.”(Matthew 26:39) Therefore, He was ultimately crucified.

        Then someone might ask this question: the Book of Revelation says, “…I (Jesus Christ) was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.”(Revelation 1:18) We know that He rose from the dead three days later; clearly, He went to Hades for three days before rising. So how could He, while on the cross, say to the criminal, “…Truly I say to you, today you shall be with Me in Paradise (G3857).”(Luke 23:43) One passage says “today,” while another says “three days”—isn’t there a contradiction here? No, if we interpret the Bible correctly, we will not see a contradiction. 

        Note that while on the cross, Jesus said, “…He bowed His head and gave up His spirit (into God’s hands).”(John 19:30) At that moment, His Spirit had already become Christ in heaven, and where Christ is, there is paradise (G3857); therefore, He could say, “…Truly I say to you, today you shall be with Me in Paradis.”(Luke 23:43) For the Scripture also says, “…You will not abandon my soul to Hades, Nor allow Your Holy One to undergo decay.”(Acts 2:27) It does not mention the spirit, so His soul and body were still to go to Hades for three days!

        We see that the body and soul are together, but the spirit-body after the resurrection is different. For example, as He demonstrated to the two disciples on the road to Emmaus and afterward, that is, they needed Jesus to open their eyes to recognize Him, and He could appear suddenly (cf. Luke 24:13–43). After the resurrection, “Jesus said to her (Mary), “Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God.’””(John 20:17) At that time, He was still on earth and had not yet ascended to heaven; therefore, He was still Jesus, not the Christ, for He had already surrendered His spirit on the cross! Apart from this, it seems impossible to find an explanation that satisfies all the scriptures!

        Although He was ultimately crucified, “But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power.”(Acts 2:24) This is “…He  (God) brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places”(Ephesians 1:20) At that time, His spirit-body and spirit had clearly become one in heaven, restoring Him to His original nature. Speaking of His resurrection, it must have been accomplished through the Holy Spirit, for the Scripture says, “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.”(Romans 8:11) Moreover, we know that “…He (God) gives the Spirit without measure.”(John 3:34)

3. Paul’s decision to bypass Ephesus

“But we, going ahead to the ship, set sail for Assos, intending from there to take Paul on board; for so he had arranged it, intending himself to go by land. And when he met us at Assos, we took him on board and came to Mitylene. Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day following we came to Miletus. For Paul had decided to sail past Ephesus so that he would not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost.”(Acts 20:13–16) 

        First, we note that the text uses the singular form here. Furthermore, since he had met us in Assos, Paul did not have the constant care and companionship of the physician Luke. Of course, we might say that nothing would happen in the short term, but events can unfold in an instant, so the argument that Luke would be there to care for him at all times no longer holds. So, the seemingly reasonable conjecture mentioned earlier has an exception. This is why we emphasize that we should not speculate about things the Bible does not explicitly state.

        This passage makes it very clear regarding the route of the third missionary journey; please read the text for yourself. We also see here, “…Paul had decided to sail past Ephesus so that he would not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost.”(Acts 20:16) Although the Bible does not explicitly state whether Paul arrived in Jerusalem before the Day of Pentecost, we know from the text that this concept is present. First, “After we arrived in Jerusalem, the brethren received us gladly.”(Acts 21:17) “Then Paul took the men, and the next day, purifying himself along with them, went into the temple giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them.”(Acts 21:26) Let us now look at the regulations for Pentecost: “On this same day you shall make a proclamation as well; you are to have a holy convocation. You shall do no laborious work. It is to be a perpetual statute in all your dwelling places throughout your generations.”(Leviticus 23:21) It would have been impossible for the priests to perform the rite of purification for them on Pentecost, so they must have indeed arrived before Pentecost.

        We see that Paul’s spirit was indeed bound, for the Scripture says, “And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.”(Acts 20:22-24) He knew very clearly that what he had to accomplish was his mission, no matter what he might encounter.

4. Paul’s final exhortation to the elders of the church in Ephesus

“From Miletus he sent to Ephesus and called to him the elders of the church. And when they had come to him, he said to them,

 “You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. 

 “And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face. Therefore, I testify to you this day that I am innocent of the blood of all men. For I did not shrink from declaring to you the whole purpose of God. Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd (G4165, feed) the church of God which He purchased with His own blood. I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years (G5148) I did not cease to admonish each one with tears. And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified. I have coveted no one’s silver or gold or clothes. You yourselves know that these hands ministered to my own needs and to the men who were with me. In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, ‘It is more blessed to give than to receive.’” When he had said these things, he knelt down and prayed with them all. And they began to weep aloud and embraced Paul, and repeatedly kissed him, grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him to the ship.”(Acts 20:17–38)

        Although Paul had decided to bypass Ephesus, he still cared deeply for the church there, so “From Miletus he sent to Ephesus and called to him the elders of the church.”(Acts 20:17). He spoke of how he had ministered among them, emphasizing, “For I did not shrink from declaring to you the whole purpose of God.”(Acts 20:27) He warned them to beware of savage wolves and those who would lead the disciples astray, and to remember the time he had spent in Ephesus. Since the word G5148 appears only once, if we add Acts 18:19–21, 19:10, 20:1, Paul’s time in Ephesus was really over two years, so this term should be translated as “somewhat over two years,” though it was said generally here about three years.

        He also spoke of being vigilant and of shepherding (G4165, feed) the church of God, the latter being what Peter said: “Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd (G4165) the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. And when the Chief Shepherd appears, you will receive the unfading crown of glory.”(1 Peter 5:1-4) In fact, the word “shepherd” (G4165) appears only 11 times; looking at these 11 verses, one can see that its meaning is very clear.

        Before parting from them, he entrusted them to God and to the word of His grace, speaking of how he had set an example in everything by his own conduct—that is, as other passages say, “For you yourselves know how you ought to follow (G3401) our example, because we did not act in an undisciplined manner among you, nor did we eat anyone’s bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you; not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you would follow our example.”(2 Thessalonians 3:7–9) He urged them to “…remember the words of the Lord Jesus, that He Himself said, ‘It is more blessed to give than to receive.”(Acts 20:35) Please note that the Chinese Union Version’s translation of “follow” here as imitate is somewhat inadequate, as it can imply merely superficial imitation, whereas the text refers to inner, heartfelt following.

        Then came prayer and a farewell kiss, which also grieved them as they realized he would not return to Ephesus. Regarding the kiss, since they were all male elders, it posed no problem according to the customs of the time; however, in some countries today—especially regarding kisses between the opposite sexes—one must be very careful to avoid misunderstandings. As for Paul not returning to Ephesus, he must have known this in advance; otherwise, he would not have summoned the elders. This can be seen from his previous actions. When he first arrived in Ephesus, “When they asked him to stay for a longer time, he did not consent, but taking leave of them and saying, “I will return to you again if God wills,” he set sail from Ephesus.”(Acts 18:20–21) He knew he had to move on at that time. Three months after God allowed him to return to Ephesus, he was “…reasoning daily in the school of Tyrannus. This took place for two years, …”(Acts 19:9–10) 

        Indeed, Paul would not return to Ephesus. Some time after arriving in Jerusalem, he was taken to Rome, as the Scripture says, “When it was decided that we would sail for Italy, they proceeded to deliver Paul and some other prisoners to a centurion of the Augustan cohort named Julius.”(Acts 27:1) Finally, “There (at Puteoli) we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome.”(Acts 28:14) In Rome, “…he stayed two full years in his own rented quarters and was welcoming all who came to him, preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered.”(Acts 28:30–31) From the Epistle to Philemon, we learn how Onesimus was saved by this way.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (4/19/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

    首先我们说到在保罗的第三次宣教道中的第二次到以弗所及亚波罗这人，并强调了「让圣灵带领查经」中的自由度。第二是讲到保罗的再到以弗所，及按手使圣灵降临的神迹。第三是知道保罗有两年在推喇奴的学房，并他的手巾或围裙能治病。第四是说到赶鬼的人擅自称主耶稣的名，却反被恶鬼所胜，这使得主耶稣的名尊大。第五是看到了在以弗所的得胜，并看到信主的人行出来，去焚烧大量的邪书。第六是谈到底米丢等银匠因钱财的问题而闹事的原委。最后提到了以弗所的书记安抚并散去众人。                      

1. 保罗第二次的到以弗所及亚波罗这个人          

    「在凯撒利亚下了船，就上耶路撒冷去问教会安，随后下安提阿去。住了些日子，又离开那里，挨次经过加拉太和弗吕家地方，坚固众门徒。有一个犹太人，名叫亚波罗，来到以弗所。他生在亚历山太，是有学问的，最能讲解圣经。这人已经在主的道上受了教训，心里(G4151, spirit)火热(G2204, fervent)，将耶稣的事详细讲论教训人；只是他单晓得约翰的洗礼。他在会堂里放胆讲道，百基拉、亚居拉听见，就接他来，将神的道给他讲解更加详细。他想要往亚该亚去，弟兄们就勉励他，并写信请门徒接待他。他到了那里，多帮助那蒙恩信主的人，在众人面前极有能力，驳倒(G1246, refuted, convinced)犹太人，引圣经证明耶稣是基督。」(使徒行传 18:22-28)          

    很报歉上次没注意到，保罗的第二次宣道在回到安提阿时已结束，现在进入了第三次的宣道，我们就在开始时，重复上次讲的一些事情，加上了其他相当多的分享。上次讲的就是经文介绍亚波罗相当清楚，就请大家看看经文说到他的许多优点，缺点是他单晓得约翰的洗礼。虽然那时他并不正确的暸解救恩，但「他在会堂里放胆讲道，百基拉、亚居拉听见，就接他来，将神的道给他讲解更加详细。」(使徒行传 18:26) 请注意，百基拉的名字在前面，这表示了她对属灵的事情比较清楚，所以这是排名的先后有意义的一个例子。后来亚波罗到了亚该亚，「在众人面前极有能力，驳倒(G1246, convinced)犹太人，引圣经证明耶稣是基督。」(使徒行传 18:28)          

    在这里我们要强调以前所讲过的，就是在「让圣灵带领查经」中，我们会在给我们的自由度中，看错或作错决定，当我们错时，神会借著不同的方法来更正我们的。这次是借著网路让我看到上次没有看到的地方，所以有时还是要看参考书，尤其是讲事实的时候，但也不能认为参考书一定对，要分辩。我们一定会有看不到的地方的，也就是保罗所说的，「若有人以为自己知道甚么，按他所当知道的，他仍是不知道。」(哥林多前书 8:2) 我们所当知道的，神会开我们眼睛的，不要自以为自己知道甚么。      

    请注意，这个字火热(G2204, fervent)只出现两次，另一次在这经文，「殷勤不可懒惰，要心里(G4151, spirit)火热(G2204, fervent)，常常服事主。」(罗马书 12:11) 所以意思是非常清楚。问题是在百基拉告诉他之前，他传错了福音，所以只是心里火热是不够的，要正确的了解真理。我们常在刚信主的人身上看到这样，因为心中火热就想用人的力量去传福音，真的该等到生命被足够的改变才行，要不然极可能会相当快的燃尽那热情，而感觉极度疲劳，这是很不好的，有时真的要等，这就是一个很好的例子。      

    再注意另外一个字，驳倒(G1246, convinced)只出现这么一次，不会是和合本翻成驳倒的意思，因为亚波罗是在宣道。他深知道，「…信道是从听道来的，听道是从基督的话来的。」(罗马书 10:17) 他不在跟犹太人辩论谁对谁错，只是要用真理说服(convince)他们，这符合大使命所说的(参马太福音 28:18-20)，要讲，但不需要争论，因为人有自由意志，而且不是每一个人都有能听的耳。      

    说到和合本的翻译，用驳倒这字，好像是在说辩论，我们已说明不是这样，我就利用这个机会，说一个辩论会无用的见证。在我高中的时候，有一天有位同学对我说，我们来辩论，你可选题目，站那一边，但你一定输，我那时当然不服气，就照他说的选了题目并选了边，我真的输了。于是我想，即然后我可以选边，我就选同样的题目和另外一边，这样就可以辩赢了。他想了一想，说我会输得更快，就不肯，而我当然更不服气，一再请求，他终于肯了，最后是如他所说，我输得更快。        

    所以我那时就该知道辩论是会没用的，只是我没有学到这功课，直到四十多年后，我才从我弟弟口中知道为什么我那时一定会输。他说这人的逻辑比我好，只要这人诱导我进到某一点，从那一点开始，逻辑上我必定输。也许这样讲太简洁了，我们现在就来看一个我能做到的最好解释，就是利用一个小孩玩的井字游戏(tic tac toe)来说明。 在井字游戏中，只有如井字的九格，如果第一手可以在任何一格画下圆圈，对手就可以在剩下的任何一格画下叉叉。重复这样，直到第一个人画下的三个圆圈在一条线上，就赢了，或是对手的三个叉叉在一条线上，他就赢了，当然也有没有任何一个人赢的情况。因为祗有九格，我们可以列出所有的情况，知道先手的如果每一步都选对了，一定会赢。后手要赢，就要先手犯错，选了个不该选择的地方，此后如果后手一直选对了，才有可能赢。      

    当然逻辑是复杂多了，我们刚才讲的诱导，就是指对手在这逻辑上的犯错。我们讲了这么多，只是要让大家知道，在大使命中说的，「 …你们要去，使万民作我的门徒，…」(马太福音 28:19) 不是要大家去赢辩论，尤其是人有自由意志，会口服心不服的，当时的大部份犹太人就是很好的例子，今日也是如此，但是要如亚波罗式的去讲，因为在大使命中是，「凡我所吩咐你们的，都教训他们遵守，…」(马太福音 28:20)    

2. 保罗再到以弗所及按手使圣灵降临          

    「亚波罗在哥林多的时候，保罗经过了上边一带地方，就来到以弗所；在那里遇见几个门徒，问他们说：「你们信的时候，受了圣灵没有？」 他们回答说：「没有，也未曾听见有圣灵赐下来。」保罗说：「这样，你们受的是甚 么洗呢？」 他们说：「是约翰的洗。」保罗说：「约翰所行的是悔改的洗，告诉百姓当信那在他以后要来的，就是耶稣。」他们听见这话，就奉主耶稣的名受洗。保罗按手在他们头上，圣灵便降在他们身上，他们就说方言，又说预言。一共约有十二个人。」(使徒行传 19:1-7)          

    保罗第一次到以弗所时，「众人请他多住些日子，他却不允，就辞别他们，说：「神若许我，我还要回到你们这里。」于是开船离了以弗所。」(使徒行传 18:20-21) 我们现在看到，神的确许了他再回到以弗所，并赐给他一个神迹，按手使圣灵降临在十二个人身上，说方言并预言。事实上，他不只回到以弗所，并在那儿有两年之久。      

    我们看到这十二个人有一个启示录对所有七个教会所说的，要有一个能听的耳 (参启示录  2:7,11,17,29; 3:6,13,22)，所以就奉主耶稣的名受洗。我们以前在「3181 保罗第一次宣道的继续, 并耶路撒冷第一次会议 – 徒(14)1-(15)12」中的「3. 保罗几乎被石头打死，并二人设立长老的事」，提到了使徒行传 19:6，就请你们去看那相应之处，就知道保罗为什么要按手使圣灵降临了。    

3. 保罗两年在推喇奴的学房并他的手巾或围裙能治病        

    「保罗进会堂放胆讲道，一连三个月，辩论(G1256, disputing)神国的事，劝化众人。后来，有些人心里刚硬不信，在众人面前毁谤这道。保罗就离开他们，也叫门徒与他们分离，便在推喇奴的学房天天辩论(G2156, disputing)。这样有两年之久，叫一切住在亚西亚的，无论是犹太人，是希腊人，都听见主的道。神借保罗的手行了些非常的奇事，甚至有人从保罗身上拿手巾或围裙放在病人身上，病就退了，恶鬼也出去了。」(使徒行传 19:8-12)          

    保罗照他素常的规矩进了会堂(参使徒行传 17:1-2)，但有些人毁谤这道，保罗就自己和门徒离开他们，两年之久在推喇奴的学房宣道。不是保罗自己，而神借保罗的手行了些非常的奇事，甚至于包括了他的手巾或围裙也能治病。请注意，这字G1256出现了十三次，不是辩论，而是刚才讲的如亚波罗式的去讲，这从「神借著圣经告诉我们是一致的」来看，就很清楚了。    

4. 赶鬼的人擅自称主耶稣的名反被恶鬼所胜          

    「那时，有几个游行各处、念咒赶鬼的犹太人，向那被恶鬼附的人擅自称主耶稣的名，说：「我奉保罗所传的耶稣，敕令你们出来！」做这事的，有犹太祭司长士基瓦的七个儿子。恶鬼回答他们说：「耶稣我认识，保罗我也知道。你们却是谁呢？」恶鬼所附的人就跳在他们身上，胜了其中二人，制伏他们，叫他们赤著身子受了伤，从那房子里逃出去了。凡住在以弗所的，无论是犹太人，是希腊人，都知道这事，也都惧怕，主耶稣的名从此就尊大了。」(使徒行传 19:13-17)          

    我们看到人擅自称主耶稣的名是没有用的，甚至会产生反效果，这是不是和这相似吗？「先知托耶和华的名说话，所说的若不成就，也无效验，这就是耶和华所未曾吩咐的，是那先知擅自说的，你不要怕他。」(申命记 18:22) 听从假先知的话的人，会做出错误的决定的。这里也看到以弗所的人，就因此而尊大主耶稣的名，有些人信了，也有些人惧怕。    

 5. 在以弗所的得胜并焚烧大量邪书        

    「那已经信的，多有人来承认诉说自己所行的事。平素行邪术的，也有许多人把书拿来，堆积在众人面前焚烧。他们算计书价，便知道共合五万块钱。主的道大大兴旺，而且得胜，就是这样。这些事完了，保罗心里定意，经过了马其顿、亚该亚，就往耶路撒冷去；又说：「我到了那里以后，也必须往罗马去看看。」于是从帮助他的人中，打发提摩太、以拉都二人往马其顿去，自己暂时等在亚西亚。」(使徒行传 19:18-22)          

    对那些信了的人，就彻底悔改，行了出来，包括了焚烧大量邪书，使主的道大大兴旺，而且得胜。在这里看到了保罗要去罗马的计划，但显然那时没有想到是困绑著去的，就像经文说的，「非斯都既然定规了，叫我们坐船往意大利去，便将保罗和别的囚犯交给御营里的一个百夫长，名叫犹流。」(使徒行传 27:1) 他也打发提摩太、以拉都二人往马其顿去，自己还暂时留在以弗所。    

6. 底米丢等银匠的闹事原委        

    「那时，因为这道起的扰乱不小。有一个银匠，名叫底米丢，是制造亚底米神银龛的，他使这样手艺人生意发达。他聚集他们和同行的工人，说：「众位，你们知道我们是倚靠这生意发财。这保罗不但在以弗所，也几乎在亚西亚全地，引诱迷惑许多人，说：『人手所做的，不是神。』这是你们所看见、所听见的。这样，不独我们这事业被人藐视，就是大女神亚底米的庙也要被人轻忽，连亚西亚全地和普天下所敬拜的大女神之威荣也要消灭了。」众人听见，就怒气填胸，喊著说：「大哉，以弗所人的亚底米啊！」满城都轰动起来。众人拿住与保罗同行的马其顿人该犹和亚里达古，齐心拥进戏园里去。保罗想要进去，到百姓那里，门徒却不许他去。还有亚西亚几位首领，是保罗的朋友，打发人来劝他，不要冒险到戏园里去。聚集的人纷纷乱乱，有喊叫这个的，有喊叫那个的，大半不知道是为甚么聚集。有人把亚历山大从众人中带出来，犹太人推他往前，亚历山大就摆手，要向百姓分诉。只因他们认出他是犹太人，就大家同声喊著说：「大哉，以弗所人的亚底米啊！」如此约有两小时。」(使徒行传 19:23-34)          

    我们看到底米丢等银匠因钱财的问题去攻击保罗，虽然他说的是真理，「…人手所做的，不是神。…」(使徒行传 19:26) 对基督徒而言，圣经说得很清楚，「一个人不能事奉两个主。不是恶这个爱那个，就是重这个轻那个。你们不能又事奉神，又事奉玛门(钱财, 财富)。」(马太福音 6:24)        

    因为那时的众人是相信亚底米(G735, Diana)的，底米丢等银匠就用她来鼓动众人，我们看到人是相当容易被煽动的。想要抓保罗，却只拿到该犹和亚里达古到戏园，保罗虽不以自己的生命为念，最后还是因门徒及劝他的人作了对的选择，不去作没有必要的牺牲，要知道，「在耶和华眼中，看圣民之死极为宝贵。」(诗篇 116:15) 虽然犹太人亚历山大要解释，众人却不给他机会，只约有两小时的一直喊叫：「…大哉，以弗所人的亚底米啊！…」(使徒行传 19:28) 请注意，虽然圣经没有明说，亚历山大应该是门徒，因用的是分诉这字。     

7. 以弗所的书记安抚并散去众人          

    「那城里的书记安抚了众人，就说：「以弗所人哪，谁不知道以弗所人的城是看守大亚底米的庙，和从宙斯那里落下来的像呢？这事既是驳不倒的，你们就当安静，不可造次。你们把这些人带来，他们并没有偷窃庙中之物，也没有谤讟我们的女神。若是底米丢和他同行的人有控告人的事，自有放告的日子，也有方伯可以彼此对告。你们若问别的事，就可以照常例聚集断定。今日的扰乱本是无缘无故，我们难免被查问。论到这样聚众，我们也说不出所以然来。」说了这话，便叫众人散去。」(使徒行传 19:35-41)          

    书记是用他知道的事实来安抚他们的控告，就是看守大亚底米的庙，和庙中有他们以为是从宙斯那里落下来的像。这像显然是从天上掉下来的，难怪会有人说，这是形状有点像戴安娜(亚底米)的磒石。但书记知道他们是无理取闹，被查问也说不出所以然来，因此叫众人散去。 

    请注意，这文章是基于周日(4/12/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。    

     首先我們說到在保羅的第三次宣教道中的第二次到以弗所及亞波羅這人，並強調了「讓聖靈帶領查經」中的自由度。第二是講到保羅的再到以弗所，及按手使聖靈降臨的神蹟。第三是知道保羅有兩年在推喇奴的學房，並他的手巾或圍裙能治病。第四是說到趕鬼的人擅自稱主耶穌的名，卻反被惡鬼所勝，這使得主耶穌的名尊大。第五是看到了在以弗所的得勝，並看到信主的人行出來，去焚燒大量的邪書。第六是談到底米丟等銀匠因錢財的問題而鬧事的原委。最後提到了以弗所的書記安撫並散去眾人。

1. 保羅第二次的到以弗所及亞波羅這個人

       「在凱撒利亞下了船，就上耶路撒冷去問教會安，隨後下安提阿去。住了些日子，又離開那裏，挨次經過加拉太和弗呂家地方，堅固眾門徒。有一個猶太人，名叫亞波羅，來到以弗所。他生在亞歷山太，是有學問的，最能講解聖經。這人已經在主的道上受了教訓，心裏(G4151, spirit)火熱(G2204, fervent)，將耶穌的事詳細講論教訓人；只是他單曉得約翰的洗禮。他在會堂裏放膽講道，百基拉、亞居拉聽見，就接他來，將神的道給他講解更加詳細。他想要往亞該亞去，弟兄們就勉勵他，並寫信請門徒接待他。他到了那裏，多幫助那蒙恩信主的人，在眾人面前極有能力，駁倒(G1246, refuted, convinced)猶太人，引聖經證明耶穌是基督。」(使徒行傳 18:22-28)

       很報歉上次沒注意到，保羅的第二次宣道在回到安提阿時已結束，現在進入了第三次的宣道，我們就在開始時，重復上次講的一些事情，加上了其他相當多的分享。上次講的就是經文介紹亞波羅相當清楚，就請大家看看經文說到他的許多優點，缺點是他單曉得約翰的洗禮。雖然那時他並不正確的暸解救恩，但「他在會堂裏放膽講道，百基拉、亞居拉聽見，就接他來，將神的道給他講解更加詳細。」(使徒行傳 18:26) 請注意，百基拉的名字在前面，這表示了她對屬靈的事情比較清楚，所以這是排名的先後有意義的一個例子。後來亞波羅到了亞該亞，「在眾人面前極有能力，駁倒(G1246, convinced)猶太人，引聖經證明耶穌是基督。」(使徒行傳 18:28)

        在這裏我們要強調以前所講過的，就是在「讓聖靈帶領查經」中，我們會在給我們的自由度中，看錯或作錯決定，當我們錯時，神會藉著不同的方法來更正我們的。這次是藉著網路讓我看到上次沒有看到的地方，所以有時還是要看參考書，尤其是講事實的時候，但也不能認為參考書一定對，要分辨。我們一定會有看不到的地方的，也就是保羅所說的，「若有人以為自己知道甚麼，按他所當知道的，他仍是不知道。」(哥林多前書 8:2) 我們所當知道的，神會開我們眼睛的，不要自以為自己知道甚麼。

    請注意，這個字火熱(G2204, fervent)衹出現兩次，另一次在這經文，「殷勤不可懶惰，要心裏(G4151, spirit)火熱(G2204, fervent)，常常服事主。」(羅馬書 12:11) 所以意思是非常清楚。問題是在百基拉告訴他之前，他傳錯了福音，所以衹是心裏火熱是不夠的，要正確的瞭解真理。我們常在剛信主的人身上看到這樣，因為心中火熱就想用人的力量去傳福音，真的該等到生命被足夠的改變才行，要不然極可能會相當快的燃盡那熱情，而感覺極度疲勞，這是很不好的，有時真的要等，這就是一個很好的例子。

    再注意另外一個字，駁倒(G1246, convinced)衹出現這麼一次，不會是和合本翻成駁倒的意思，因為亞波羅是在宣道。他深知道，「…信道是從聽道來的，聽道是從基督的話來的。」(羅馬書 10:17) 他不在跟猶太人辯論誰對誰錯，衹是要用真理說服(convince)他們，這符合大使命所說的(參馬太福音 28:18-20)，要講，但不需要爭論，因為人有自由意志，而且不是每一個人都有能聽的耳。

    說到和合本的翻譯，用駁倒這字，好像是在說辯論，我們已說明不是這樣，我就利用這個機會，說一個辯論會無用的見證。在我高中的時候，有一天有位同學對我說，我們來辯論，你可選題目，站那一邊，但你一定輸，我那時當然不服氣，就照他說的選了題目並選了邊，我真的輸了。於是我想，即然後我可以選邊，我就選同樣的題目和另外一邊，這樣就可以辯贏了。他想了一想，說我會輸得更快，就不肯，而我當然更不服氣，一再請求，他終於肯了，最後是如他所說，我輸得更快。

     所以我那時就該知道辯論是會沒用的，衹是我沒有學到這功課，直到四十多年後，我才從我弟弟口中知道為什麼我那時一定會輸。他說這人的邏輯比我好，衹要這人誘導我進到某一點，從那一點開始，邏輯上我必定輸。也許這樣講太簡潔了，我們現在就來看一個我能做到的最好解釋，就是利用一個小孩玩的井字遊戲(tic tac toe)來說明。 在井字遊戲中，衹有如井字的九格，如果第一手可以在任何一格畫下圓圈，對手就可以在剩下的任何一格畫下叉叉。重復這樣，直到第一個人畫下的三個圓圈在一條線上，就贏了，或是對手的三個叉叉在一條線上，他就贏了，當然也有沒有任何一個人贏的情況。因為祗有九格，我們可以列出所有的情況，知道先手的如果每一步都選對了，一定會贏。後手要贏，就要先手犯錯，選了個不該選擇的地方，此後如果後手一直選對了，才有可能贏。

     當然邏輯是複雜多了，我們剛才講的誘導，就是指對手在這邏輯上的犯錯。我們講了這麼多，衹是要讓大家知道，在大使命中說的，「 …你們要去，使萬民作我的門徒，…」(馬太福音 28:19) 不是要大家去贏辯論，尤其是人有自由意志，會口服心不服的，當時的大部份猶太人就是很好的例子，今日也是如此，但是要如亞波羅式的去講，因為在大使命中是，「凡我所吩咐你們的，都教訓他們遵守，…」(馬太福音 28:20)

2. 保羅再到以弗所及按手使聖靈降臨

       「亞波羅在哥林多的時候，保羅經過了上邊一帶地方，就來到以弗所；在那裏遇見幾個門徒，問他們說：「你們信的時候，受了聖靈沒有？」 他們回答說：「沒有，也未曾聽見有聖靈賜下來。」保羅說：「這樣，你們受的是甚 麼洗呢？」 他們說：「是約翰的洗。」保羅說：「約翰所行的是悔改的洗，告訴百姓當信那在他以後要來的，就是耶穌。」他們聽見這話，就奉主耶穌的名受洗。保羅按手在他們頭上，聖靈便降在他們身上，他們就說方言，又說預言。一共約有十二個人。」(使徒行傳 19:1-7)

        保羅第一次到以弗所時，「眾人請他多住些日子，他卻不允，就辭別他們，說：「神若許我，我還要回到你們這裏。」於是開船離了以弗所。」(使徒行傳 18:20-21) 我們現在看到，神的確許了他再回到以弗所，並賜給他一個神蹟，按手使聖靈降臨在十二個人身上，說方言並預言。事實上，他不只回到以弗所，並在那兒有兩年之久。

    我們看到這十二個人有一個啓示錄對所有七個教會所說的，要有一個能聽的耳 (參啓示錄  2:7,11,17,29; 3:6,13,22)，所以就奉主耶穌的名受洗。我們以前在「2181 保羅第一次宣道的繼續, 並耶路撒冷第一次會議 – 徒(14)1-(15)12」中的「3. 保羅幾乎被石頭打死，並二人設立長老的事」，提到了使徒行傳 19:6，就請你們去看那相應之處，就知道保羅為什麼要按手使聖靈降臨了。

3. 保羅兩年在推喇奴的學房並他的手巾或圍裙能治病

       「保羅進會堂放膽講道，一連三個月，辯論(G1256, disputing)神國的事，勸化眾人。後來，有些人心裏剛硬不信，在眾人面前毀謗這道。保羅就離開他們，也叫門徒與他們分離，便在推喇奴的學房天天辯論(G2156, disputing)。這樣有兩年之久，叫一切住在亞西亞的，無論是猶太人，是希臘人，都聽見主的道。神藉保羅的手行了些非常的奇事，甚至有人從保羅身上拿手巾或圍裙放在病人身上，病就退了，惡鬼也出去了。」(使徒行傳 19:8-12)

        保羅照他素常的規矩進了會堂(參使徒行傳 17:1-2)，但有些人毀謗這道，保羅就自己和門徒離開他們，兩年之久在推喇奴的學房宣道。不是保羅自己，而神藉保羅的手行了些非常的奇事，甚至於包括了他的手巾或圍裙也能治病。請注意，這字G1256出現了十三次，不是辯論，而是剛才講的如亞波羅式的去講，這從「神藉著聖經告訴我們是一致的」來看，就很清楚了。

4. 趕鬼的人擅自稱主耶穌的名反被惡鬼所勝

       「那時，有幾個遊行各處、念咒趕鬼的猶太人，向那被惡鬼附的人擅自稱主耶穌的名，說：「我奉保羅所傳的耶穌，敕令你們出來！」做這事的，有猶太祭司長士基瓦的七個兒子。惡鬼回答他們說：「耶穌我認識，保羅我也知道。你們卻是誰呢？」惡鬼所附的人就跳在他們身上，勝了其中二人，制伏他們，叫他們赤着身子受了傷，從那房子裏逃出去了。凡住在以弗所的，無論是猶太人，是希臘人，都知道這事，也都懼怕，主耶穌的名從此就尊大了。」(使徒行傳 19:13-17)

        我們看到人擅自稱主耶穌的名是沒有用的，甚至會產生反效果，這是不是和這相似嗎？「先知託耶和華的名說話，所說的若不成就，也無效驗，這就是耶和華所未曾吩咐的，是那先知擅自說的，你不要怕他。」(申命記 18:22) 聽從假先知的話的人，會做出錯誤的決定的。這裏也看到以弗所的人，就因此而尊大主耶穌的名，有些人信了，也有些人懼怕。

 5. 在以弗所的得勝並焚燒大量邪書

       「那已經信的，多有人來承認訴說自己所行的事。平素行邪術的，也有許多人把書拿來，堆積在眾人面前焚燒。他們算計書價，便知道共合五萬塊錢。主的道大大興旺，而且得勝，就是這樣。這些事完了，保羅心裏定意，經過了馬其頓、亞該亞，就往耶路撒冷去；又說：「我到了那裏以後，也必須往羅馬去看看。」於是從幫助他的人中，打發提摩太、以拉都二人往馬其頓去，自己暫時等在亞西亞。」(使徒行傳 19:18-22)

        對那些信了的人，就徹底悔改，行了出來，包括了焚燒大量邪書，使主的道大大興旺，而且得勝。在這裏看到了保羅要去羅馬的計劃，但顯然那時沒有想到是睏綁著去的，就像經文說的，「非斯都既然定規了，叫我們坐船往意大利去，便將保羅和別的囚犯交給御營裏的一個百夫長，名叫猶流。」(使徒行傳 27:1) 他也打發提摩太、以拉都二人往馬其頓去，自己還暫時留在以弗所。

6. 底米丟等銀匠的鬧事原委

       「那時，因為這道起的擾亂不小。有一個銀匠，名叫底米丟，是製造亞底米神銀龕的，他使這樣手藝人生意發達。他聚集他們和同行的工人，說：「眾位，你們知道我們是倚靠這生意發財。這保羅不但在以弗所，也幾乎在亞西亞全地，引誘迷惑許多人，說：『人手所做的，不是神。』這是你們所看見、所聽見的。這樣，不獨我們這事業被人藐視，就是大女神亞底米的廟也要被人輕忽，連亞西亞全地和普天下所敬拜的大女神之威榮也要消滅了。」眾人聽見，就怒氣填胸，喊着說：「大哉，以弗所人的亞底米啊！」滿城都轟動起來。眾人拿住與保羅同行的馬其頓人該猶和亞里達古，齊心擁進戲園裏去。保羅想要進去，到百姓那裏，門徒卻不許他去。還有亞西亞幾位首領，是保羅的朋友，打發人來勸他，不要冒險到戲園裏去。聚集的人紛紛亂亂，有喊叫這個的，有喊叫那個的，大半不知道是為甚麼聚集。有人把亞歷山大從眾人中帶出來，猶太人推他往前，亞歷山大就擺手，要向百姓分訴。只因他們認出他是猶太人，就大家同聲喊着說：「大哉，以弗所人的亞底米啊！」如此約有兩小時。」(使徒行傳 19:23-34)

        我們看到底米丟等銀匠因錢財的問題去攻擊保羅，雖然他說的是真理，「…人手所做的，不是神。…」(使徒行傳 19:26) 對基督徒而言，聖經說得很清楚，「一個人不能事奉兩個主。不是惡這個愛那個，就是重這個輕那個。你們不能又事奉神，又事奉瑪門(錢財, 財富)。」(馬太福音 6:24)

     因為那時的眾人是相信亞底米(G735, Diana)的，底米丟等銀匠就用她來鼓動眾人，我們看到人是相當容易被煽動的。想要抓保羅，卻衹拿到該猶和亞里達古到戲園，保羅雖不以自己的生命為念，最後還是因門徒及勸他的人作了對的選擇，不去作沒有必要的犧牲，要知道，「在耶和華眼中，看聖民之死極為寶貴。」(詩篇 116:15) 雖然猶太人亞歷山大要解釋，眾人卻不給他機會，衹約有兩小時的一直喊叫：「…大哉，以弗所人的亞底米啊！…」(使徒行傳 19:28) 請注意，雖然聖經沒有明說，亞歷山大應該是門徒，因用的是分訴這字。

7. 以弗所的書記安撫並散去眾人

       「那城裏的書記安撫了眾人，就說：「以弗所人哪，誰不知道以弗所人的城是看守大亞底米的廟，和從宙斯那裏落下來的像呢？這事既是駁不倒的，你們就當安靜，不可造次。你們把這些人帶來，他們並沒有偷竊廟中之物，也沒有謗讟我們的女神。若是底米丟和他同行的人有控告人的事，自有放告的日子，也有方伯可以彼此對告。你們若問別的事，就可以照常例聚集斷定。今日的擾亂本是無緣無故，我們難免被查問。論到這樣聚眾，我們也說不出所以然來。」說了這話，便叫眾人散去。」(使徒行傳 19:35-41)

        書記是用他知道的事實來安撫他們的控告，就是看守大亞底米的廟，和廟中有他們以為是從宙斯那裏落下來的像。這像顯然是從天上掉下來的，難怪會有人說，這是形狀有點像戴安娜(亞底米)的磒石。但書記知道他們是無理取鬧，被查問也說不出所以然來，因此叫眾人散去。

                       請注意，這文章是基於週日(4/12/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。