First, we discussed the greetings and gave thanks for the disciples’ life of faith, hope, and love, citing a previous article. Second, we addressed the Lord’s return and the judgment that will accompany it; Paul also prayed for them, hoping they would have a place in the Book of Life. Third, we mentioned the signs and timing of the Lord’s return, and in doing so, clarified a seemingly controversial issue regarding “let-it-be.” Fourth, he urged the believers to hold fast to the message Paul had passed on orally and written in his letters through divine revelation. Fifth, he asked the believers to pray for him in his ministry. Sixth, he spoke of the need to conduct themselves in an orderly manner and encouraged them not to grow weary in doing good. Finally, he offered a blessing and mentioned his own handwriting.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (6/14/26). 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’.

1. Greetings and thanks to God for the disciples’ lives of Faith, Hope, and Love

“Paul and Silvanus and Timothy,

To the church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace to you and peace from God the Father and the Lord Jesus Christ. We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater; therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure.”(2 Thessalonians 1:1-4)

        In “1192 Paul’s first book and some situations of the Thessalonian church – 1 Thess.(1)1–(2)20″ under “1. The Book of 1 Thessalonians is the first book Paul wrote,” we discussed why 1 Thessalonians is the first book Paul wrote; naturally, he subsequently wrote a second book, which is 2 Thessalonians. The greeting is essentially the same as in 1 Thessalonians, except that it explicitly states that grace and peace come from God the Father and the Lord Jesus Christ. Faith and love are explicitly mentioned, while hope is found in endurance, as in “…for your perseverance and faith in the midst of all your persecutions and afflictions which you endure.”(2 Thessalonians 1:4) In other words, “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.”(Matthew 10:22)

2. The Lord’s return and the judgment at that time

“This is a plain indication of God’s righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering. For after all it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed⁠—for our testimony to you was believed. To this end also we pray for you always, that our God will count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power, so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.”(2 Thessalonians 1:5-12) 

        He began by essentially explaining, “Righteousness and justice are the foundation of Your throne; Lovingkindness and truth go before You.”(Psalm 89:14) He did not say that retribution and tribulation would certainly be brought upon those who persecute you in this life; it may happen in this life, or at the very latest at that time, “when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire.”(2 Thessalonians 1:7) That is, at the time of the final judgment when Jesus returns.

        The passage then describes what will happen on the day of the Lord’s return. Other scriptures say, “Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.”(Revelation 20:11-15) In other words, there are at least two scrolls; the primary focus is on the Book of Life, while the rest pertains to Christians having works of faith, as this scripture states: “Even so faith, if it has no works, is dead, being by itself.”(James 2:17)

        Please note that Paul’s prayers can only be 

“…according to the grace of our God and the Lord Jesus Christ.”(2 Thessalonians 1:12) Because God has absolute sovereignty; He decides whether or not to answer them. He prays for them, hoping they will have a place in the Book of Life: “so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.”(2 Thessalonians 1:12) What is referred to here is the name of the Lord Jesus—that is, the Lord Jesus Himself—because a person’s name represents who he is. Those who have continually caused you suffering will certainly not be in the Book of Life, but will be cast into the lake of fire, as it says here: “These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power.”(2 Thessalonians 1:9)

3. Signs and timing of the Lord’s return

“Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him, that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God. Do you not remember that while I was still with you, I was telling you these things? And you know what restrains him now, so that in his time he will be revealed. For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming; that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. For this reason God will send upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.”(2 Thessalonians 2:1-12)

        Clearly, there were already people’s letters claiming to be his ones at that time. Essentially, He was saying from the very beginning that the Day of the Lord would come like a thief in the night; if one believes this, why would they be moved to fear or panic? One of the signs of His coming is the appearance of the lawless one, and this passage also clearly describes what he will do. One of these is that the lawless one will arise claiming to be God, but the mere appearance of someone claiming to be God does not mean He is returning. Isn’t there an example right now—the Church of Almighty God, known as “Eastern Lightning”—where Yang Xiangbin claims to be the Female Christ? It is very clear that this is a falsehood.

        So what exactly does “he who now restrains” refer to? Some say it is the church; others say it is the Holy Spirit. Both of these interpretations are absolutely wrong, because the Bible says, “…only he who now restrains will do so until he is taken out of the way.”(2 Thessalonians 2:7). Neither the Holy Spirit nor the church will be taken out of the way. I agree with those who say that this passage simply reveals God’s absolute sovereignty—that everything is under His control, and when the time comes, the one who is holding it back will naturally be removed. As for what exactly “he who now restrains” is, the Bible does not explicitly state it, and it is impossible to guess. It is better to respect God and refrain from making wild speculations.   

        The following passage states, “that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders.”(2 Thessalonians 2:9) This passage refers to the false prophet and the beast in the Book of Revelation. This becomes clear from the verses describing their wonders: “And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone.”(Revelation 19:20)

        The Lord Jesus will indeed slay the lawless one “…with the breath of His mouth and bring to an end by the appearance of His coming.”(2 Thessalonians 2:8) Just as this scripture says, “And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. He is clothed with a robe dipped in blood, and His name is called The Word of God. And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.””(Revelation 19:11-16) He is called Faithful and True, and is also called “KING OF KINGS, AND LORD OF LORDS.”—it is very clear that this refers to the Lord Jesus Christ.

        Regarding this passage: “and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. For this reason (G2532, and) God will send (G3992) upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.”(2 Thessalonians 2:10-12) When reading this passage, one might focus on these phrases, “For this reason” and “will send”, and conclude that God is the one causing them to have a mind that leads to error. In fact, this is not the case. Those people did not believe the truth to begin with; God merely provided them with a situation and left them to make their own decisions—just as Adam’s disobedience toward God was his own choice, and God did not interfere but left him to decide for himself, i.e. “let-it-be.”

        This is also similar to Pharaoh’s decision in the Book of Exodus; it was his own choice. Although many believe that God hardened Pharaoh’s heart during the ten plagues, when viewed in light of “what God tells us through the Bible is consistent,” it becomes clear that the original text speaks of “let-it-be” —God merely created the circumstances for the ten plagues (cf. Exodus 7:14-11:10). “When the king of Egypt was told that the people had fled, Pharaoh and his servants had a change of heart toward the people, and they said, “What is this we have done, that we have let Israel go from serving us?” So he made his chariot ready and took his people with him; and he took six hundred select chariots, and all the other chariots of Egypt with officers over all of them.”(Exodus 14:5-7) Don’t you see that Pharaoh changed his mind again?

        If you still have doubts about this, let’s look at the following passage: “The LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-gilead?’ And one said this while another said that. Then a spirit came forward and stood before the LORD and said, ‘I will entice him.’ The LORD said to him, ‘How?’ And he said, ‘I will go out and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and also prevail. Go and do so.’ Now therefore, behold, the LORD has put a deceiving spirit in the mouth of all these your prophets; and the LORD has proclaimed disaster against you.””(1 Kings 22:20-23)

        Some people who read this passage find it hard to understand, thinking that the spirit of falsehood was sent by the LORD. In fact, the LORD knew that the spirit of falsehood would surely succeed in tempting them, so He permitted it to go, just as this passage states: “Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. …Then the LORD said to Satan, “Behold, all that he has is in your power, only do not put forth your hand on him.” So Satan departed from the presence of the LORD.”(Job 1:6-12) Therefore, the LORD merely permitted Satan to attack Job. This becomes very clear when viewed from the perspective that “what God tells us through the Bible is consistent.”

4. To urge believers to hold fast to the message Paul conveyed orally through revelation and wrote in his letters

“But we should always (G3784, are bound) give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ. So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us. 

Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, comfort and strengthen your hearts in every good work and word.”(2 Thessalonians 2:13-17) 

        Paul certainly had reason to thank God for them, for they knew that he and his companions “…had already suffered and been mistreated in Philippi, …”(1 Thessalonians 2:2). Without the work of the Holy Spirit, how could they have been sanctified and saved? Therefore, they were called.

        When it says, “So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.”(2 Thessalonians 2:15), this refers specifically to what was taught orally by them; it does not mean that everything taught orally is from God. Do not be like some who use this passage as an excuse to accept what was taught orally afterward, calling it “tradition.” Later, it is mentioned that even Paul and his companions could only hope; God has absolute sovereignty, and it ultimately depends on a person’s true choice. For example, this passage says, “For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies.”(2 Thessalonians 3:11) Such people were certainly not true Christians at that time—and we can only speak of that specific time. Perhaps those individuals would eventually respond to God’s call, and it is entirely possible that God would make them true Christians.

5. Asking believers to pray for Paul’s evangelistic work

“Finally, brethren, pray for us that the word of the Lord will spread rapidly (G5143, run) and be glorified, just as it did also with you; and that we will be rescued from perverse and evil men; for not all have faith. But the Lord is faithful, and He will strengthen and protect you from the evil one. We have confidence in the Lord concerning you, that you are doing and will continue to do what we command. May the Lord direct your hearts into the love of God and into the steadfastness of Christ.”(2 Thessalonians 3:1-5) 

        Since the text later mentions “are doing,” some have led me to think that faith must be accompanied by works. This is what the Scripture says: “Even so faith, if it has no works, is dead, being by itself.”(James 2:17) Didn’t Jesus say the same thing? “He who has My commandments and keeps them is the one who loves Me; …”(John 14:21) So it is not merely that, “…faith comes from hearing, and hearing by the word of Christ.”(Romans 10:17). The Great Commission states, “teaching them to observe all that I commanded you; …”(Matthew 28:20). Therefore, this is also consistent with the Great Commission.

        In the previous letter, he asked the brothers to pray for him; now he asks the believers once again to pray for him regarding his preaching ministry, and he also speaks of the Lord’s faithfulness. Indeed, “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) Is this not the way to be delivered from the evil one? Here, too, there is another mention of living a life of faith, hope, and love; faith and love are explicitly stated, while hope is found in Christ’s endurance—that is, “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.”(Matthew 10:22)

6. Walk in an orderly manner and encourage them to do good without losing heart

“Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. 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. For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread. But as for you, brethren, do not grow weary of doing good. If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame. Yet do not regard him as an enemy, but admonish him as a brother.”(2 Thessalonians 3:6-15)

        When Paul was compelled to speak of the hardships he had endured (see 2 Corinthians 11:23-28), he mentioned the danger of false brothers, among whom were those who did not follow the rules. He himself set an example by working day and night, and on this point he stated very clearly, “…if anyone is not willing to work, then he is not to eat, either.”(2 Thessalonians 3:10) This does not refer to those who are unable to work.

        He encouraged them not to lose heart in doing good—truly, they must not lose heart in doing good—”Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men.”(Romans 12:17-18) Even if you know someone might be a false brother, do not regard him as an enemy; the purpose of keeping your distance from them is to make them feel ashamed. But there is a limit to this, as the Scripture makes very clear: “save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.”(Jude 1:23)

7. Blessings and Paul’s handwriting

“Now may the Lord of peace Himself continually grant you peace in every circumstance. The Lord be with you all! I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write. The grace of our Lord Jesus Christ be with you all.”(2 Thessalonians 3:16-18) 

        To have peace at all times comes from the Lord; it is not easy to have peace in the midst of suffering, but if we deeply believe the Lord’s words, how could we not have peace? He said, “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.”(John 16:33) Paul sincerely desired for them to have the Lord’s peace and presence. Although He usually works through people to resolve problems, He intervenes directly when necessary. For example, “Then the LORD answered Job out of the whirlwind…”(Job 38:1) and when Abraham was weak (see Genesis 20:1–18). In the New Testament, it is even more evident: “And the Word (the Lord Jesus Christ) became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.”(John 1:14) Paul sincerely hoped, “The grace of our Lord Jesus Christ be with you all.”(2 Thessalonians 3:18)

        Some say that when Paul wrote, “…this is a distinguishing mark in every letter; this is the way I write.”(2 Thessalonians 3:17), it was because it was customary at the time to have a scribe write letters on one’s behalf, and Paul followed this custom by having someone else write the letter while he merely signed his name. However, this is incorrect, because the Bible does not say this. Let’s look at the previous sentence: “I, Paul, write this greeting with my own hand, …”(2 Thessalonians 3:17). He greeted them right at the beginning. Paul would not have knowingly told a lie; he clearly stated that he wrote the greeting with his own hand, so the entire book was written by him.

        Finally, we see that today handwriting analysis can be used to determine whether a document is authentic. Although it is not 100% accurate, when combined with other supporting evidence, it is legally admissible. Paul did not have this technology at the time, yet he somehow knew that it could be used to determine whether a letter was written by him—he was truly ahead of his time!

    首先我们来谈谈，保罗打发提摩太去坚固帖撒罗尼迦教会信徒的信心，并为他们祷告。第二是提到保罗希望门徒能发挥神的爱。第三是说到要讨神的喜悦及弟兄们相爱。第四是讲到主耶稣的再来时的改变及基督徒的被提。第五是谈到基督徒要随时警醒谨守。最后是说到基督徒做事的准则之一是不要以恶报恶，以及谈到三分法，后者引用了过去的文章。                            

    请注意，这文章是基于周日(6/7/26)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』。    

1. 保罗打发提摩太去坚固他们信心并为他们祷告          

    「我们既不能再忍，就愿意独自等在雅典，打发我们的兄弟在基督福音上作神执事的提摩太前去坚固你们，并在你们所信的道上劝慰你们，免得有人被诸般患难摇动，因为你们自己知道，我们受患难原是命定的。我们在你们那里的时候预先告诉你们，我们必受患难，以后果然应验了，你们也知道。为此，我既不能再忍，就打发人去，要晓得你们的信心如何，恐怕那诱惑人的到底诱惑了你们，叫我们的劳苦归于徒然。但提摩太刚才从你们那里回来，将你们信心和爱心的好消息报给我们，又说你们常常记念我们，切切地想见我们，如同我们想见你们一样。所以弟兄们，我们在一切困苦患难之中，因著你们的信心就得了安慰。你们若靠主站立得稳，我们就活了。我们在神面前，因著你们甚是喜乐，为这一切喜乐，可用何等的感谢为你们报答神呢？我们昼夜切切地祈求，要见你们的面，补满你们信心的不足。」(帖撒罗尼迦前书 3:1-10)          

    帖撒罗尼迦的教会那时才成立不久，保罗耽心他们信心不够坚固，怕他们为诸般患难摇动，怕那诱惑人的撒但差役诱惑了他们，就不能再忍的派遣提摩太前去那里帮忙他们。请注意，我们是不够资格如耶稣般被撒但直接攻击的，但会常常被牠的差役攻击，要知道，牠的差役不会挂在头上说我是撒但的差役，如果是这样就太简单了。正好相反，「…因为连撒但也装作光明的天使。所以，他的差役若装作仁义的差役，也不算希奇。…」(哥林多后书 11:14-15) 要分辩，不要以为超自然的事情都是神作的，牠们虽然不能随心所欲的作任何事情，但只要神允许如约伯记开始时，牠们也可以作一些自然的事情。      

    提摩太回来报了如经文所述的好消息，保罗就因此说，「你们若靠主站立得稳，我们就活了。」(帖撒罗尼迦前书 3:8) 所以他是在说信徒生命的成长使他们活了。保罗就因此感谢神，但从他的眼中，他们的信心仍不足，需要面对面的补满。这不是和保罗对罗马的教会说的类似吗？「因为我切切地想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。这样，我在你们中间，因你与我彼此的信心，就可以同得安慰。」(罗马书 1:11-12) 他那时说， 「在祷告之间常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。」(罗马书 1:10) 他最后的确到了罗马，只是在捆绑之中，神没有完全照他所想的成就。所以，没有神的允许，他是不能把属灵的恩赐分给别人的。我们看到保罗是一个顺服神的人，在这里他说，「我们昼夜切切地祈求，要见你们的面，补满你们信心的不足。」(帖撒罗尼迦前书 3:10) 他只能祷告，要在其中得到神的允许后才能成行。          

    就像经文所说，基督徒「…受患难原是命定的。」(帖撒罗尼迦前书 3:3) 这患难是指神所允许的苦难，而不是自讨苦吃。这时一定要记得耶稣说的，「…在世上你们有苦难，但你们可以放心，我已经胜了世界。」(约翰福音 16:33) 问题是我们相不相信祂的话？祂又说，「 你们所遇见的试探，无非是人所能受的。神是信实的，必不叫你们受试探过于所能受的。在受试探的时候，总要给你们开一条出路，叫你们能忍受得住。」(哥林多前书 10:13) 在有需要的时候，祂会犹如介入约伯的事件一样，直接介入的 (参约伯记 38:1, 40:1-2)，另外旧约的例子是从亚伯拉罕的一生中可看到，在新约时，主耶稣基督就直接道成肉身去完成了救恩。最后我们要提到一点相关于患难的，就是如果一个自称是基督徒而一切都顺利的人，实在是应该反省，要想想，一个连撒但的差役都觉得没有必要攻击的人，会不会是真基督徒呢？     

2. 保罗希望门徒能发挥神的爱          

    「愿神我们的父和我们的主耶稣，一直引领我们到你们那里去；又愿主叫你们彼此相爱(G26, 神的爱, 名词)的心，并爱众人的心，都能增长、充足，如同我们爱你们一样；好使你们当我们主耶稣同他众圣徒来的时候，在我们父神面前心里坚固，成为圣洁，无可责备。」(帖撒罗尼迦前书 3:11-13)      

    这里说的爱是指神的爱，的确是给众人的，因为「神爱(G25, 神的爱, 动词)世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。」(约翰福音 3:16) 我们还是要信才行，要不，我们还是不能得到这爱。他这里的信是写给教会的，希望他们爱心成长到这样的地步，「…当我们主耶稣同他众圣徒来的时候，在我们父神面前心里坚固，成为圣洁，无可责备。」(帖撒罗尼迦前书 3:13) 这不是和前面所提的「补满」相呼应吗？如果他们已经圣洁了，就不需要保罗面对面的告诉他们一些事情，去补满了。    

3. 讨神的喜悦及弟兄们相爱        

    「弟兄们，我还有话说：我们靠著主耶稣求你们、劝你们，你们既然受了我们的教训，知道该怎样行，可以讨神的喜悦，就要照你们现在所行的，更加勉励。你们原晓得我们凭主耶稣传给你们甚么命令(G3582, command)。神的旨意就是要你们成为圣洁，远避淫行；要你们各人晓得怎样用圣洁、尊贵守著自己的身体，不放纵私欲的邪情，像那不认识神的外邦人。不要一个人在这事上越分，欺负他的弟兄，因为这一类的事，主必报应，正如我预先对你们说过，又切切嘱咐你们的。神召我们，本不是要我们沾染污秽，乃是要我们成为圣洁。所以，那弃绝的，不是弃绝人，乃是弃绝那赐圣灵给你们的神。论到弟兄们相爱(G5360)，不用人写信给你们，因为你们自己蒙了神的教训，叫你们彼此相爱(G25, 神的爱)。你们向马其顿全地的众弟兄固然是这样行，但我劝弟兄们要更加勉励。又要立志作安静人，办自己的事，亲手做工，正如我们从前所吩咐你们的，叫你们可以向外人行事端正，自己也就没有甚么缺乏了。」(帖撒罗尼迦前书 4:1-12)          

    这字命令(G3582, command)只出现五次，但意义很清楚，就不多讲了。所以一开始就说到，他们知道照著这命令该怎样行，也讲到了经文很清楚的说到神的旨意，其中包括了不要欺负弟兄，行事端正且没有甚么缺乏的亲手做工，「所以，那弃绝的，不是弃绝人，乃是弃绝那赐圣灵给你们的神。」(帖撒罗尼迦前书 4:8) 但人有自由意志，可以虽知道仍可随自己的意思选择，亚当不就是这样子堕落了吗？保罗也不是怕他们为诸般患难摇动吗？所以保罗会说，「不要消灭圣灵的感动。」(帖撒罗尼迦前书 5:19)        

    在这里我们要特别提到今天选的诗歌是用现有的曲调填词，不见得填得很好，但我们选了它，主要是要说明行事端正这件事。这曲调是现代人的作品，不可能在公有领域(public domain)，也没有说明有这曲调的使用权，这首歌不管别人的专利，怎么会是行事端正呢？只作了一个不为神所悦纳的坏榜样。          

    请注意，这字「弟兄们相爱(G5360)」只出现了六次，其中两次出现在这经文，「有了虔敬，又要加上爱弟兄(G5360)的心；有了爱弟兄(G5360)的心，又要加上爱(G26, 神的爱)众人的心。」(彼得后书 1:7) 所以爱弟兄只是第一步，因为用了加上这词。另外两次就是，「你们既因顺从真理，洁净了自己的心，以至爱弟兄(G5360)没有虚假，就当从心里彼此切实相爱(G26, 神的爱)。」(彼得前书 1:22) 和「爱弟兄(G5360)，要彼此亲热；恭敬人，要彼此推让。」(罗马书 12:10) 再看罗马书的上文，「爱(G26, 神的爱)人不可虚假，恶要厌恶，善要亲近。」(罗马书 12:9) 两者都是说弟兄相爱要基于神的爱，没有神的爱就不可能有真正的弟兄相爱。最后一次是在希伯来书 13:1，「你们务要常存弟兄相爱(G5360)的心。」下文是「不可忘记(用爱心)接待客旅，因为曾有接待客旅的，不知不觉就接待了天使。」(希伯来书 13:2) 原文中并没有「用爱心」这词，也就是没有明说是基于神的爱， 但「从神借著圣经告诉我们是一致的」来看，就会很清楚的知道，这也是基于神的爱。    

4. 主耶稣的再来及基督徒的被提          

    「论到睡了的人，我们不愿意弟兄们不知道，恐怕你们忧伤，像那些没有指望的人一样。我们若信耶稣死而复活了，那已经在耶稣里睡了的人，神也必将他与耶稣一同带来。我们现在照主的话告诉你们一件事：我们这活著还存留到主降临的人，断不能在那已经睡了的人之先，因为主必亲自从天降临，有呼叫的声音和天使长的声音，又有神的号吹响；那在基督里死了的人必先复活。以后我们这活著还存留的人必和他们一同被提到云里，在空中与主相遇。这样，我们就要和主永远同在。所以，你们当用这些话彼此劝慰。」(帖撒罗尼迦前书 4:13-18)          

    那些睡了的人是指在世上已经死了的人，那些人中有些已在天上，如经文所说，「此后，我观看，见有许多的人，没有人能数过来，是从各国、各族、各民、各方来的，站在宝座和羔羊面前，身穿白衣，手拿棕树枝。」 (启示录 7:9) 请注意，那时宝座是在天上，所以那些人已在天上了。由于「因为我们众人必要在基督台前显露出来，叫各人按著本身所行的，或善或恶受报。」(哥林多后书 5:10) 他们已经在天上，显然已在基督台前审判过了，要不然就和以上所说的不一致。        

    为什么呢？因为在白色的大宝座前也的确是在基督台前，但白色大宝座的审判是出现在耶稣再来的时候，对那些已在天上的人是还没有发生过的事，所以他们不会在白色大宝座前被审判，是已在基督台审判过了。也就是说，基督台和白色大宝座是不同的，这和有些人的想法很不一样，那些人以为两者是相同的是不对的。        

    对于其他的人，「带来」应是指这经文所说的，「我又看见一个白色的大宝座与坐在上面的，从他面前天地都逃避，再无可见之处了。我又看见死了的人，无论大小，都站在宝座前。…」(启示录 20:11-12) 这样才会在经文上一致，因为我们「从神借著圣经告诉我们是一致的」来看事情，就会看到这的确是把那些包括非基督徒和基督徒的人，从死中带来。          

    关于「…那在基督里死了的人必先复活」(帖撒罗尼迦前书 4:16) 的这点，那时他们是在改变，就是经文说的，「弟兄们，我告诉你们说，血肉之体不能承受神的国，必朽坏的不能承受不朽坏的。我如今把一件奥秘的事告诉你们：我们不是都要睡觉，乃是都要改变，就在一霎时，眨眼之间，号筒末次吹响的时候。因号筒要响，死人要复活，成为不朽坏的，我们也要改变。这必朽坏的总要变成不朽坏的，这必死的总要变成不死的。这必朽坏的既变成不朽坏的，这必死的既变成不死的，那时经上所记「死被得胜吞灭」的话就应验了。」(哥林多前书 15:50-54)          

    「以后我们这活著还存留的人必和他们一同被提到云里，在空中与主相遇。这样，我们就要和主永远同在。」(帖撒罗尼迦前书 4:17) 所以被提是圣经的应许，因为这是主的话，但没有说是何时被提，既然神觉得我们不必知道，尊重神，就不必乱猜了。尤其是我们知道，神有些事会故意不说的，如「七雷发声之后，我正要写出来，就听见从天上有声音说：「七雷所说的你要封上，不可写出来。」」(启示录 10:4)     

5. 基督徒要随时警醒谨守          

    「弟兄们，论到时候、日期，不用写信给你们，因为你们自己明明晓得，主的日子来到，好像夜间的贼一样。人正说平安稳妥的时候，灾祸忽然临到他们，如同产难临到怀胎的妇人一样；他们绝不能逃脱。弟兄们，你们却不在黑暗里，叫那日子临到你们像贼一样。你们都是光明之子，都是白昼之子；我们不是属黑夜的，也不是属幽暗的。所以，我们不要睡觉，像别人一样，总要警醒谨守。因为睡了的人是在夜间睡，醉了的人是在夜间醉。但我们既然属乎白昼，就应当谨守，把信和爱当作护心镜遮胸，把得救的盼望当作头盔戴上。因为神不是预定我们受刑，乃是预定我们借著我们主耶稣基督得救。他替我们死，叫我们无论醒著、睡著，都与他同活。所以，你们该彼此劝慰，互相建立，正如你们素常所行的。」(帖撒罗尼迦前书 5:1-11)        

    主的日子来到真是如贼来到一样，这也是彼得后书 3:10 和启示录 16:15 一致所说的，所以没有人会知道主是何时再来，必须要随时警醒。这不是说都不能睡觉，而是指要在属灵的警醒中，要在信和望和爱的生活里，「…把信和爱当作护心镜遮胸，把得救的盼望当作头盔戴上。」(帖撒罗尼迦前书 5:8) 记得，耶稣的再来是一定要有的，就犹如怀胎的妇人一样，时候到了就会生产，他们绝不能逃脱产难，只是基督徒的反应和非基督徒的完全不同。那时，「日、月、星辰要显出异兆，地上的邦国也有困苦，因海中波浪的响声，就慌慌不定。天势都要震动，人想起那将要临到世界的事，就都吓得魂不附体。」(路加福音 21:25-26) 而基督徒则是，「一有这些事，你们就当挺身昂首，因为你们得赎的日子近了。」(路加福音 21:28)          

    然后是换一种说法讲到，「…神差他的儿子降世，不是要定世人的罪，乃是要叫世人因他得救。」(约翰福音 3:17)  请自己看一下经文。说到具体的做法就是在这里所说的，与祂同死同活，是「…我们借著洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督借著父的荣耀从死里复活一样。」(罗马书 6:4) 就是「他因软弱被钉在十字架上，却因神的大能仍然活著。我们也是这样同他软弱，但因神向你们所显的大能，也必与他同活。」(哥林多后书 13:4) 也就是这经文说的，「有可信的话说：「我们若与基督同死，也必与他同活。」(提摩太后书 2:11) 「所以，你们该彼此劝慰，互相建立，正如你们素常所行的。」(帖撒罗尼迦前书 5:11)     

6. 不要以恶报恶及三分法          

    「弟兄们，我们劝你们敬重那在你们中间劳苦的人，就是在主里面治理你们、劝戒你们的。又因他们所做的工，用爱心格外尊重他们。你们也要彼此和睦。我们又劝弟兄们，要警戒不守规矩的人，勉励灰心的人，扶助软弱的人，也要向众人忍耐。你们要谨慎，无论是谁都不可以恶报恶；或是彼此相待，或是待众人，常要追求良善。要常常喜乐，不住地祷告，凡事谢恩，因为这是神在基督耶稣里向你们所定的旨意。不要消灭圣灵的感动，不要藐视先知的讲论；但要凡事察验，善美的要持守，各样的恶事要禁戒不做。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。那召你们的本是信实的，他必成就这事。请弟兄们为我们祷告。与众弟兄亲嘴问安，务要圣洁。我指著主嘱咐你们，要把这信念给众弟兄听。愿我主耶稣基督的恩常与你们同在！」(帖撒罗尼迦前书 5:12-28)          

    最开始基本上是在说，「那善于管理教会的长老，当以为配受加倍的敬奉；那劳苦传道教导人的，更当如此。」(提摩太前书 5:17) 真的是要「又因他们所做的工，用爱心格外尊重他们。…」(帖撒罗尼迦前书 5:13)          

    然后就说到了弟兄们做人的准则之一，不仅对弟兄们，也要对众人，常要追求良善，「若是能行，总要尽力与众人和睦。」(罗马书 12:18) 说到了神在基督耶稣里向你们所定的旨意为何，在这点上请自己看一下非常清楚的经文，然后说出来了自己的愿望，「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。那召你们的本是信实的，他必成就这事。」(帖撒罗尼迦前书 5:23-24) 是的，我们能做的就是一心仰望祂，像保罗所做的，「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 3:14)        

    最后是「请弟兄们为我们祷告。」(帖撒罗尼迦前书 5:25) 在这里也可看到，非常属灵的人也是需要别人代祷的。真的不要以为自己只是为人祷告的，而不需要人代祷，等到有一天发觉这是不对时，只能希望不至于太迟。要谦卑，我们不会比保罗更属灵的。          

    这里的经文直说了三分法，就是人由灵魂体所构成，以「不把圣经的话打折扣」来看，三分法是对的。我不知为什么有人会说到二分法，就是人由灵魂和体两部份构成，这只能说这那些人的确是在把圣经的话打折扣。其实我们如果把新约和旧约一起看，就知道人死时是灵先离开，到魂离体时，人就死了，这也说明了三分法是对的。以前我们在「3089 耶稣基督的启示和对的三分法 – 启示录 (1)」中的「3. 耶稣的显现和三分法」，相当详细的讨论了为什么三分法是对的，请去看那篇文章。 

    首先我們來談談，保羅打發提摩太去堅固帖撒羅尼迦教會信徒的信心，並為他們禱告。第二是提到保羅希望門徒能發揮神的愛。第三是說到要討神的喜悅及弟兄們相愛。第四是講到主耶穌的再來時的改變及基督徒的被提。第五是談到基督徒要隨時警醒謹守。最後是說到基督徒做事的準則之一是不要以惡報惡，以及談到三分法，後者引用了過去的文章。

                          請注意，這文章是基於週日(6/7/26)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』。

1. 保羅打發提摩太去堅固他們信心並為他們禱告

       「我們既不能再忍，就願意獨自等在雅典，打發我們的兄弟在基督福音上作神執事的提摩太前去堅固你們，並在你們所信的道上勸慰你們，免得有人被諸般患難搖動，因為你們自己知道，我們受患難原是命定的。我們在你們那裏的時候預先告訴你們，我們必受患難，以後果然應驗了，你們也知道。為此，我既不能再忍，就打發人去，要曉得你們的信心如何，恐怕那誘惑人的到底誘惑了你們，叫我們的勞苦歸於徒然。但提摩太剛才從你們那裏回來，將你們信心和愛心的好消息報給我們，又說你們常常記念我們，切切地想見我們，如同我們想見你們一樣。所以弟兄們，我們在一切困苦患難之中，因着你們的信心就得了安慰。你們若靠主站立得穩，我們就活了。我們在神面前，因着你們甚是喜樂，為這一切喜樂，可用何等的感謝為你們報答神呢？我們晝夜切切地祈求，要見你們的面，補滿你們信心的不足。」(帖撒羅尼迦前書 3:1-10)

        帖撒羅尼迦的教會那時才成立不久，保羅耽心他們信心不夠堅固，怕他們為諸般患難搖動，怕那誘惑人的撒但差役誘惑了他們，就不能再忍的派遣提摩太前去那裏幫忙他們。請注意，我們是不够資格如耶穌般被撒但直接攻擊的，但會常常被牠的差役攻擊，要知道，牠的差役不會挂在頭上說我是撒但的差役，如果是這樣就太簡單了。正好相反，「…因為連撒但也裝作光明的天使。所以，他的差役若裝作仁義的差役，也不算希奇。…」(哥林多後書 11:14-15) 要分辨，不要以為超自然的事情都是神作的，牠們雖然不能隨心所欲的作任何事情，但只要神允許如約伯記開始時，牠們也可以作一些自然的事情。

     提摩太回來報了如經文所述的好消息，保羅就因此說，「你們若靠主站立得穩，我們就活了。」(帖撒羅尼迦前書 3:8) 所以他是在說信徒生命的成長使他們活了。保羅就因此感謝神，但從他的眼中，他們的信心仍不足，需要面對面的補滿。這不是和保羅對羅馬的教會說的類似嗎？「因為我切切地想見你們，要把些屬靈的恩賜分給你們，使你們可以堅固。這樣，我在你們中間，因你與我彼此的信心，就可以同得安慰。」(羅馬書 1:11-12) 他那時說， 「在禱告之間常常懇求，或者照神的旨意，終能得平坦的道路往你們那裏去。」(羅馬書 1:10) 他最後的確到了羅馬，只是在捆綁之中，神沒有完全照他所想的成就。所以，沒有神的允許，他是不能把屬靈的恩賜分給別人的。我們看到保羅是一個順服神的人，在這裏他說，「我們晝夜切切地祈求，要見你們的面，補滿你們信心的不足。」(帖撒羅尼迦前書 3:10) 他只能禱告，要在其中得到神的允許後才能成行。

        就像經文所說，基督徒「…受患難原是命定的。」(帖撒羅尼迦前書 3:3) 這患難是指神所允許的苦難，而不是自討苦吃。這時一定要記得耶穌說的，「…在世上你們有苦難，但你們可以放心，我已經勝了世界。」(約翰福音 16:33) 問題是我們相不相信祂的話？祂又說，「 你們所遇見的試探，無非是人所能受的。神是信實的，必不叫你們受試探過於所能受的。在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。」(哥林多前書 10:13) 在有需要的時候，祂會猶如介入約伯的事件一樣，直接介入的 (參約伯記 38:1, 40:1-2)，另外舊約的例子是從亞伯拉罕的一生中可看到，在新約時，主耶穌基督就直接道成肉身去完成了救恩。最後我們要提到一點相關於患難的，就是如果一個自稱是基督徒而一切都順利的人，實在是應該反省，要想想，一個連撒但的差役都覺得沒有必要攻擊的人，會不會是真基督徒呢？

2. 保羅希望門徒能發揮神的愛

       「願神我們的父和我們的主耶穌，一直引領我們到你們那裏去；又願主叫你們彼此相愛(G26, 神的愛, 名詞)的心，並愛眾人的心，都能增長、充足，如同我們愛你們一樣；好使你們當我們主耶穌同他眾聖徒來的時候，在我們父神面前心裏堅固，成為聖潔，無可責備。」(帖撒羅尼迦前書 3:11-13)

     這裏說的愛是指神的愛，的確是給眾人的，因為「神愛(G25, 神的愛, 動詞)世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。」(約翰福音 3:16) 我們還是要信才行，要不，我們還是不能得到這愛。他這裏的信是寫給教會的，希望他們愛心成長到這樣的地步，「…當我們主耶穌同他眾聖徒來的時候，在我們父神面前心裏堅固，成為聖潔，無可責備。」(帖撒羅尼迦前書 3:13) 這不是和前面所提的「補滿」相呼應嗎？如果他們已經聖潔了，就不需要保羅面對面的告訴他們一些事情，去補滿了。

3. 討神的喜悅及弟兄們相愛

        「弟兄們，我還有話說：我們靠着主耶穌求你們、勸你們，你們既然受了我們的教訓，知道該怎樣行，可以討神的喜悅，就要照你們現在所行的，更加勉勵。你們原曉得我們憑主耶穌傳給你們甚麼命令(G3582, command)。神的旨意就是要你們成為聖潔，遠避淫行；要你們各人曉得怎樣用聖潔、尊貴守着自己的身體，不放縱私慾的邪情，像那不認識神的外邦人。不要一個人在這事上越分，欺負他的弟兄，因為這一類的事，主必報應，正如我預先對你們說過，又切切囑咐你們的。神召我們，本不是要我們沾染污穢，乃是要我們成為聖潔。所以，那棄絕的，不是棄絕人，乃是棄絕那賜聖靈給你們的神。論到弟兄們相愛(G5360)，不用人寫信給你們，因為你們自己蒙了神的教訓，叫你們彼此相愛(G25, 神的愛)。你們向馬其頓全地的眾弟兄固然是這樣行，但我勸弟兄們要更加勉勵。又要立志作安靜人，辦自己的事，親手做工，正如我們從前所吩咐你們的，叫你們可以向外人行事端正，自己也就沒有甚麼缺乏了。」(帖撒羅尼迦前書 4:1-12)

        這字命令(G3582, command)只出現五次，但意義很清楚，就不多講了。所以一開始就說到，他們知道照著這命令該怎樣行，也講到了經文很清楚的說到神的旨意，其中包括了不要欺負弟兄，行事端正且沒有甚麼缺乏的親手做工，「所以，那棄絕的，不是棄絕人，乃是棄絕那賜聖靈給你們的神。」(帖撒羅尼迦前書 4:8) 但人有自由意志，可以雖知道仍可隨自己的意思選擇，亞當不就是這樣子墮落了嗎？保羅也不是怕他們為諸般患難搖動嗎？所以保羅會說，「不要消滅聖靈的感動。」(帖撒羅尼迦前書 5:19)

     在這裏我們要特別提到今天選的詩歌是用現有的曲調填詞，不見得填得很好，但我們選了它，主要是要說明行事端正這件事。這曲調是現代人的作品，不可能在公有領域(public domain)，也沒有說明有這曲調的使用權，這首歌不管別人的專利，怎麼會是行事端正呢？只作了一個不為神所悅納的壞榜樣。

        請注意，這字「弟兄們相愛(G5360)」只出現了六次，其中兩次出現在這經文，「有了虔敬，又要加上愛弟兄(G5360)的心；有了愛弟兄(G5360)的心，又要加上愛(G26, 神的愛)眾人的心。」(彼得後書 1:7) 所以愛弟兄只是第一步，因為用了加上這詞。另外兩次就是，「你們既因順從真理，潔淨了自己的心，以至愛弟兄(G5360)沒有虛假，就當從心裏彼此切實相愛(G26, 神的愛)。」(彼得前書 1:22) 和「愛弟兄(G5360)，要彼此親熱；恭敬人，要彼此推讓。」(羅馬書 12:10) 再看羅馬書的上文，「愛(G26, 神的愛)人不可虛假，惡要厭惡，善要親近。」(羅馬書 12:9) 兩者都是說弟兄相愛要基於神的愛，沒有神的愛就不可能有真正的弟兄相愛。最後一次是在希伯來書 13:1，「你們務要常存弟兄相愛(G5360)的心。」下文是「不可忘記(用愛心)接待客旅，因為曾有接待客旅的，不知不覺就接待了天使。」(希伯來書 13:2) 原文中並沒有「用愛心」這詞，也就是沒有明說是基於神的愛， 但「從神藉著聖經告訴我們是一致的」來看，就會很清楚的知道，這也是基於神的愛。

4. 主耶穌的再來及基督徒的被提

       「論到睡了的人，我們不願意弟兄們不知道，恐怕你們憂傷，像那些沒有指望的人一樣。我們若信耶穌死而復活了，那已經在耶穌裏睡了的人，神也必將他與耶穌一同帶來。我們現在照主的話告訴你們一件事：我們這活着還存留到主降臨的人，斷不能在那已經睡了的人之先，因為主必親自從天降臨，有呼叫的聲音和天使長的聲音，又有神的號吹響；那在基督裏死了的人必先復活。以後我們這活着還存留的人必和他們一同被提到雲裏，在空中與主相遇。這樣，我們就要和主永遠同在。所以，你們當用這些話彼此勸慰。」(帖撒羅尼迦前書 4:13-18)

        那些睡了的人是指在世上已經死了的人，那些人中有些已在天上，如經文所說，「此後，我觀看，見有許多的人，沒有人能數過來，是從各國、各族、各民、各方來的，站在寶座和羔羊面前，身穿白衣，手拿棕樹枝。」 (啓示錄 7:9) 請注意，那時寶座是在天上，所以那些人已在天上了。由於「因為我們眾人必要在基督台前顯露出來，叫各人按着本身所行的，或善或惡受報。」(哥林多後書 5:10) 他們已經在天上，顯然已在基督台前審判過了，要不然就和以上所說的不一致。

     為什麼呢？因為在白色的大寶座前也的確是在基督台前，但白色大寶座的審判是出現在耶穌再來的時候，對那些已在天上的人是還沒有發生過的事，所以他們不會在白色大寶座前被審判，是已在基督台審判過了。也就是說，基督台和白色大寶座是不同的，這和有些人的想法很不一樣，那些人以為兩者是相同的是不對的。

     對於其他的人，「帶來」應是指這經文所說的，「我又看見一個白色的大寶座與坐在上面的，從他面前天地都逃避，再無可見之處了。我又看見死了的人，無論大小，都站在寶座前。…」(啓示錄 20:11-12) 這樣才會在經文上一致，因為我們「從神藉著聖經告訴我們是一致的」來看事情，就會看到這的確是把那些包括非基督徒和基督徒的人，從死中帶來。

        關於「…那在基督裏死了的人必先復活」(帖撒羅尼迦前書 4:16) 的這點，那時他們是在改變，就是經文說的，「弟兄們，我告訴你們說，血肉之體不能承受神的國，必朽壞的不能承受不朽壞的。我如今把一件奧秘的事告訴你們：我們不是都要睡覺，乃是都要改變，就在一霎時，眨眼之間，號筒末次吹響的時候。因號筒要響，死人要復活，成為不朽壞的，我們也要改變。這必朽壞的總要變成不朽壞的，這必死的總要變成不死的。這必朽壞的既變成不朽壞的，這必死的既變成不死的，那時經上所記「死被得勝吞滅」的話就應驗了。」(哥林多前書 15:50-54)

        「以後我們這活着還存留的人必和他們一同被提到雲裏，在空中與主相遇。這樣，我們就要和主永遠同在。」(帖撒羅尼迦前書 4:17) 所以被提是聖經的應許，因為這是主的話，但沒有說是何時被提，既然神覺得我們不必知道，尊重神，就不必亂猜了。尤其是我們知道，神有些事會故意不說的，如「七雷發聲之後，我正要寫出來，就聽見從天上有聲音說：「七雷所說的你要封上，不可寫出來。」」(啓示錄 10:4)

5. 基督徒要隨時警醒謹守

       「弟兄們，論到時候、日期，不用寫信給你們，因為你們自己明明曉得，主的日子來到，好像夜間的賊一樣。人正說平安穩妥的時候，災禍忽然臨到他們，如同產難臨到懷胎的婦人一樣；他們絕不能逃脫。弟兄們，你們卻不在黑暗裏，叫那日子臨到你們像賊一樣。你們都是光明之子，都是白晝之子；我們不是屬黑夜的，也不是屬幽暗的。所以，我們不要睡覺，像別人一樣，總要警醒謹守。因為睡了的人是在夜間睡，醉了的人是在夜間醉。但我們既然屬乎白晝，就應當謹守，把信和愛當作護心鏡遮胸，把得救的盼望當作頭盔戴上。因為神不是預定我們受刑，乃是預定我們藉着我們主耶穌基督得救。他替我們死，叫我們無論醒着、睡着，都與他同活。所以，你們該彼此勸慰，互相建立，正如你們素常所行的。」(帖撒羅尼迦前書 5:1-11)

       主的日子來到真是如賊來到一樣，這也是彼得後書 3:10 和啓示錄 16:15 一致所說的，所以沒有人會知道主是何時再來，必須要隨時警醒。這不是說都不能睡覺，而是指要在屬靈的警醒中，要在信和望和愛的生活裏，「…把信和愛當作護心鏡遮胸，把得救的盼望當作頭盔戴上。」(帖撒羅尼迦前書 5:8) 記得，耶穌的再來是一定要有的，就猶如懷胎的婦人一樣，時候到了就會生產，他們絕不能逃脫產難，只是基督徒的反應和非基督徒的完全不同。那時，「日、月、星辰要顯出異兆，地上的邦國也有困苦，因海中波浪的響聲，就慌慌不定。天勢都要震動，人想起那將要臨到世界的事，就都嚇得魂不附體。」(路加福音 21:25-26) 而基督徒則是，「一有這些事，你們就當挺身昂首，因為你們得贖的日子近了。」(路加福音 21:28)

        然後是換一種說法講到，「…神差他的兒子降世，不是要定世人的罪，乃是要叫世人因他得救。」(約翰福音 3:17)  請自己看一下經文。說到具體的做法就是在這裏所說的，與祂同死同活，是「…我們藉着洗禮歸入死，和他一同埋葬，原是叫我們一舉一動有新生的樣式，像基督藉着父的榮耀從死裏復活一樣。」(羅馬書 6:4) 就是「他因軟弱被釘在十字架上，卻因神的大能仍然活着。我們也是這樣同他軟弱，但因神向你們所顯的大能，也必與他同活。」(哥林多後書 13:4) 也就是這經文說的，「有可信的話說：「我們若與基督同死，也必與他同活。」(提摩太後書 2:11) 「所以，你們該彼此勸慰，互相建立，正如你們素常所行的。」(帖撒羅尼迦前書 5:11)

6. 不要以惡報惡及三分法

       「弟兄們，我們勸你們敬重那在你們中間勞苦的人，就是在主裏面治理你們、勸戒你們的。又因他們所做的工，用愛心格外尊重他們。你們也要彼此和睦。我們又勸弟兄們，要警戒不守規矩的人，勉勵灰心的人，扶助軟弱的人，也要向眾人忍耐。你們要謹慎，無論是誰都不可以惡報惡；或是彼此相待，或是待眾人，常要追求良善。要常常喜樂，不住地禱告，凡事謝恩，因為這是神在基督耶穌裏向你們所定的旨意。不要消滅聖靈的感動，不要藐視先知的講論；但要凡事察驗，善美的要持守，各樣的惡事要禁戒不做。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。那召你們的本是信實的，他必成就這事。請弟兄們為我們禱告。與眾弟兄親嘴問安，務要聖潔。我指着主囑咐你們，要把這信念給眾弟兄聽。願我主耶穌基督的恩常與你們同在！」(帖撒羅尼迦前書 5:12-28)

        最開始基本上是在說，「那善於管理教會的長老，當以為配受加倍的敬奉；那勞苦傳道教導人的，更當如此。」(提摩太前書 5:17) 真的是要「又因他們所做的工，用愛心格外尊重他們。…」(帖撒羅尼迦前書 5:13)

        然後就說到了弟兄們做人的準則之一，不僅對弟兄們，也要對眾人，常要追求良善，「若是能行，總要盡力與眾人和睦。」(羅馬書 12:18) 說到了神在基督耶穌裏向你們所定的旨意為何，在這點上請自己看一下非常清楚的經文，然後說出來了自己的願望，「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。那召你們的本是信實的，他必成就這事。」(帖撒羅尼迦前書 5:23-24) 是的，我們能做的就是一心仰望祂，像保羅所做的，「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 3:14)

     最後是「請弟兄們為我們禱告。」(帖撒羅尼迦前書 5:25) 在這裏也可看到，非常屬靈的人也是需要別人代禱的。真的不要以為自己只是為人禱告的，而不需要人代禱，等到有一天發覺這是不對時，只能希望不至於太遲。要謙卑，我們不會比保羅更屬靈的。

       這裏的經文直說了三分法，就是人由靈魂體所構成，以「不把聖經的話打折扣」來看，三分法是對的。我不知為什麼有人會說到二分法，就是人由靈魂和體兩部份構成，這只能說這那些人的確是在把聖經的話打折扣。其實我們如果把新約和舊約一起看，就知道人死時是靈先離開，到魂離體時，人就死了，這也說明了三分法是對的。以前我們在「2089 耶穌基督的啓示和對的三分法 – 啓示錄 (1)」中的「3. 耶穌的顯現和三分法」，相當詳細的討論了為什麼三分法是對的，請去看那篇文章。

First, let us discuss how Paul sent Timothy to strengthen the faith of the believers in the Thessalonian church and also prayed for them. Second, it mentions Paul’s hope that the disciples would demonstrate God’s love. Third, it speaks of pleasing God and loving one another. Fourth, it addresses the transformation at the Lord Jesus’ return and the rapture of Christians. Fifth, it discusses the need for Christians to remain watchful and vigilant at all times. Finally, it addresses one of the principles for Christian conduct—not to repay evil with evil—and discusses the trichotomy, which references a previous article.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (6/7/26). 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’.

1. Paul sent Timothy to strengthen their faith and pray for them

“Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone, and we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith, so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this. For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know. For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain. But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; for now we really live, if you stand firm in the Lord. For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?”(1 Thessalonians 3:1-10)

        The church in Thessalonica had only recently been established. Paul was concerned that their faith was not yet firm enough, fearing they might be shaken by various trials and that Satan’s servants might tempt them. Unable to bear it any longer, he sent Timothy there to help them. Please note: we are not worthy to be directly attacked by Satan as Jesus was, but we are frequently attacked by his servants. You must understand that his servants do not walk around proclaiming, “I am a servant of Satan”—if that were the case, it would be far too simple. On the contrary, “…even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, …”(2 Corinthians 11:14-15) We must discern; do not assume that all supernatural events are the work of God. Although they cannot do whatever they please, as long as God permits it—as at the beginning of the Book of Job—they can also perform certain supernatural acts.

        When Timothy returned with the good news as described in the scripture, Paul said, “for now we really live, if you stand firm in the Lord.”(1 Thessalonians 3:8) So he was saying that the growth in the believers’ lives brought them to life. Paul therefore gave thanks to God, but in his view, their faith was still lacking and needed to be strengthened through face-to-face interaction. Isn’t this similar to what Paul said to the church in Rome? “For I long to see you so that I may impart some spiritual gift to you, that you may be established; that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine.”(Romans 1:11-12) At that time he said, “always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you.”(Romans 1:10) He did eventually arrive in Rome, but in chains; God did not fulfill his plans exactly as he had envisioned. Therefore, without God’s permission, he could not impart spiritual gifts to others. We see that Paul was a man who obeyed God; here he says, “as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?”(1 Thessalonians 3:10) He could only pray, and it was only after receiving God’s permission in prayer that he could proceed for such things.

        Just as the Scripture says, it is “…for you yourselves know that we have been destined for this (affliction).”(1 Thessalonians 3:3). These trials refer to the sufferings God permits, not those we bring upon ourselves. At such times, we must remember what Jesus said: “In the world you have tribulation, but take courage; I have overcome the world.”(John 16:33) The question is, do we really believe His words? He also said, “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.”(1 Corinthians 10:13) When necessary, He intervenes directly, just as He did in the case of Job (see Job 38:1, 40:1-2). Another example from the Old Testament can be seen in the life of Abraham, and in the New Testament, the Lord Jesus Christ became incarnate to accomplish salvation. Finally, we must mention one point regarding trials: if someone claims to be a Christian yet experiences nothing but smooth sailing, they truly ought to reflect and ask themselves: could someone whom even Satan’s servants deem unworthy of attack really be a true Christian?

2. Paul hopes the disciples will manifest God’s love

“Now may our God and Father Himself and Jesus our Lord direct our way to you; and may the Lord cause you to increase and abound in love (G26, God’s love, noun) for one another, and for all people, just as we also do for you; so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints.”(1 Thessalonians 3:11-13)

        The love spoken of here is God’s love, which is indeed for all people, “For God so loved (G25, God’s love, verb) the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”(John 3:16) We must still believe; otherwise, we cannot receive this love. Here, Paul is writing to the church, hoping that their love will grow to such a degree “so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints.”(1 Thessalonians 3:13) Doesn’t this echo the earlier mention of “may complete” in 1 Thessalonians 3:10y? If they were already holy, Paul would not have needed to tell them certain things face-to-face to make them complete.

3. Pleasing God and loving one another

“Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction (G3582, command) as to how you ought to walk and please God (just as you actually do walk), that you excel still more. For you know what commandments we gave you by the authority of the Lord Jesus. For this is the will of God, your sanctification; that is, that you abstain from sexual immorality; that each of you know how to possess his own vessel in sanctification and honor, not in lustful passion, like the Gentiles who do not know God; and that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you. For God has not called us for the purpose of impurity, but in sanctification. So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you. 

 Now as to the love of the brethren (G5360), you have no need for anyone to write to you, for you yourselves are taught by God to love (G25, God’s love) one another; for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need.”(1 Thessalonians 4:1-12)

        The word “command” (G3582) appears only five times, but its meaning is clear, so I will not dwell on it further. As mentioned at the outset, they knew how to act in accordance with this command. The passage also clearly states God’s will, which includes not oppressing one’s brothers, conducting oneself properly, and working with one’s own hands so that one lacks nothing: “So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you.”(1 Thessalonians 4:8) Yet people possess free will; even when they know the truth, they can still choose according to their own will. Was this not how Adam fell? Was Paul not also concerned that they might be shaken by various trials? That is why Paul says, “Do not quench the Spirit.”(1 Thessalonians 5:19)

        Here we should specifically mention that the hymn chosen today uses existing music to which new lyrics have been set. The lyrics may not be particularly well-written, but we selected it primarily to illustrate the principle of “behave properly.” Since this melody is a modern composition, it cannot be in the public domain, and there is no indication that they have the rights to use it. If this song disregards others’ intellectual property, how can it be considered “behave properly”? It has merely set a bad example to Gentiles as well as Christians that is not pleasing to God.

        Please note that the word “love of the brethren (G5360)” appears only six times, two of which are in this passage: “and in your godliness, brotherly kindness (G5360), and in your brotherly kindness (G5360), love (G26, God’s love).”(2 Peter 1:7) Therefore, loving one’s brothers is only the first step, as indicated by the use of the word “and.” The other two instances are: “Since you have in obedience to the truth purified your souls for a sincere love of the brethren (G5360), fervently love (G26, God’s love) one another from the heart.”(1 Peter 1:22) and “Be devoted to one another in brotherly love (G5360); give preference to one another in honor.”(Romans 12:10) Consider also the verse before it: “Let love (G26, God’s love) be without hypocrisy. Abhor what is evil; cling to what is good.”(Romans 12:9) Both passages teach that brotherly love must be grounded in God’s love; without God’s love, true brotherly love is impossible. The final instance is in Hebrews 13:1: 

Let love of the brethren (G5360) continue. The following verse reads, “Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.”(Hebrews 13:2) It does not explicitly state that it is based on God’s love; however, considering that “what God tells us through the Bible is consistent,” it becomes clear that this too is based on God’s love.       

4. The second coming of the Lord Jesus and the rapture of Christians

“But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words.”(1 Thessalonians 4:13-18)

        Those who have fallen asleep refer to those who have died on earth; some of them are already in heaven, as the Scripture says, “After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands.”(Revelation 7:9) Note that at that time the throne was in heaven, so those people were already in heaven. “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.”(2 Corinthians 5:10) Since they are already in heaven, they have evidently already been judged at the judgment seat of Christ; otherwise, this would contradict what was stated above.

        Why is this? The judgment before the Great White Throne is indeed the judgment before Christ, but the judgment at the Great White Throne will occur at the time of Jesus’ return. For those who are already in heaven, this has not yet taken place; therefore, they will not be judged before the Great White Throne, as they have already been judged at the judgment seat of Christ. In other words, the judgment seat of Christ and the judgement before Great White Throne are distinct; this differs significantly from the views of some who mistakenly believe the two are the same.

        For others, “bring with Him” likely refers to what this passage states: “Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, …”(Revelation 20:11-12). Only in this way is there consistency with the Scriptures, for when we view matters in light of ” what God tells us through the Bible is consistent,” we see that this indeed involves bringing those—including both non-Christians and Christians—out of the dead.

        Regarding the statement, “…the dead in Christ will rise first (1 Thessalonians 4:16), at that time they will be transformed, as the Scripture says, “Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality. But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “Death is swallowed up in victory.””(1 Corinthians 15:50-54)

        “Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.”(1 Thessalonians 4:17) Therefore, the Rapture is a biblical promise, “For this we say to you by the word of the Lord, …”(1 Thessalonians 4:15); yet it does not specify when it will occur. Since God deems it unnecessary for us to know, out of respect for God, we should refrain from making wild guesses. Especially since we know that there are some things God deliberately chooses not to reveal, as in: “When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, “Seal up the things which the seven peals of thunder have spoken and do not write them.””(Revelation 10:4)

5. Christians must always be watchful and vigilant

“Now as to the times and the epochs, brethren, you have no need of anything to be written to you. For you yourselves know full well that the day of the Lord will come just like a thief in the night. While they are saying, “Peace and safety!” then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape. But you, brethren, are not in darkness, that the day would overtake you like a thief; for you are all sons of light and sons of day. We are not of night nor of darkness; so then let us not sleep as others do, but let us be alert and sober. For those who sleep do their sleeping at night, and those who get drunk get drunk at night. But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep, we will live together with Him. Therefore encourage one another and build up one another, just as you also are doing.”(1 Thessalonians 5:1-11)

        The coming of the Lord’s day will be like a thief coming; this is consistent with what is said in 2 Peter 3:10 and Revelation 16:15. Therefore, no one knows when the Lord will return, and we must be watchful at all times. This does not mean we cannot sleep at all, but rather that we must remain spiritually alert, living a life of faith, hope, and love, and also “…put on the breastplate of faith and love, and as a helmet, the hope of salvation.”(1 Thessalonians 5:8) Remember, the return of Jesus is certain, just as a pregnant woman will give birth when the time comes; she cannot escape the pains of childbirth. However, the response of Christians is entirely different from that of non-Christians. For non-Christians, “There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken.”(Luke 21:25-26) But for Christians, “But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near.”(Luke 21:28)

        Then, in different words, it says, “…God did not send the Son into the world to judge the world, but that the world might be saved through Him.”(John 3:17) Please look at the Scripture for yourself. As for the specific practice, it is what is described here: dying and living with Him. It is, “…we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.”(Romans 6:4) That is, “For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you.”(2 Corinthians 13:4) This is what the Scripture says: “It is a trustworthy statement: For if we died with Him, we will also live with Him.”(2 Timothy 2:11) “Therefore encourage one another and build up one another, just as you also are doing.”(1 Thessalonians 5:11)

6. Do not repay evil with evil, and the trichotomy

“But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work. Live in peace with one another. We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus. Do not quench the Spirit; do not despise prophetic utterances. But examine everything carefully; hold fast to that which is good; abstain from every form of evil. 

 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. Faithful is He who calls you, and He also will bring it to pass. 

 Brethren, pray for us. Greet all the brethren with a holy kiss. I adjure you by the Lord to have this letter read to all the brethren. The grace of our Lord Jesus Christ be with you.”(1 Thessalonians 5:12-28)

        At the very beginning, it essentially says, “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching.”(1 Timothy 5:17) It truly calls for us to “…esteem them very highly in love because of their work. Live in peace with one another.”(1 Thessalonians 5:13)

        Then it addresses one of the principles for how brothers should conduct themselves—not only toward one another but toward everyone—always pursuing what is good: “If possible, so far as it depends on you, be at peace with all men.”(Romans 12:18) It speaks of what God’s will is for you in Christ Jesus; on this point, please look for yourself at the very clear Scripture, and then express his own desire: “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. Faithful is He who calls you, and He also will bring it to pass.”(1 Thessalonians 5:23-24) Yes, all we can do is look to Him with all our hearts, just as Paul did: “I press on toward the goal for the prize of the upward call of God in Christ Jesus.”(Philippians 3:14) 

        Finally, Paul asked, “Brethren, pray for us.”(1 Thessalonians 5:25) Here we see that even very spiritual people need others to pray for them. Do not assume that you are merely someone who prays for others and do not need intercession yourself. When the day comes that you realize this is wrong, you can only hope it is not too late. Be humble; we are no more spiritual than Paul was.

        The passage here in 1 Thessalonians 5:23 directly addresses the trichotomy—that humans are composed of spirit, soul, and body. From the perspective of “not discounting the words of the Bible”, the trichotomy is correct. I do not understand why some people speak of the dichotomy—that is, that a person consists of only two parts, the spirit and soul together inseparable, and the body. This can only mean that those people are indeed compromising the Word of God. In fact, if we consider the New Testament and the Old Testament together, we see that when a person dies, the spirit departs first; when the soul leaves the body, the person dies. This also demonstrates that the trichotomy is correct. Previously, in “1089 Revelation of Jesus Christ and Right Trichotomy – Revelation (1),” under the section “3. The appearance of Jesus and the correct trichotomy,” we discussed in considerable detail why the trichotomy is correct. Please refer to that article.

    首先我们来谈谈帖撒罗尼迦前书为什么是保罗写的第一本书，看到了为什么认为加拉太书是写得更早是错误想法，引用了以前的文章。第二是说到他们问帖撒罗尼迦教会的安和相关话题。第三是称赞那里信徒的信望爱的生活。第四是讲到保罗在大争战中如何传福音给帖撒罗尼迦的人。第五是谈到一些保罗在基督里爱的态度和方式。第六提到了一个事实，就是门徒忍受了本地人的苦害。最后是他们希望一直能以门徒为荣耀和喜乐。                        

    请注意，这文章是基于周日(5/31/26)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』。    

1. 帖撒罗尼迦前书是保罗写的第一本书        

    我们要强调的是，我们不知道每本书成书的确实时间，只能从新约中找一些资料，就如新约很清楚的说，这本书是保罗写的第一本书，至于有些其余的，我们必须尽可能猜测其次序和可能的原因，但要知道讯息比次序更重要，我们现在就要开始大致地看完一遍保罗书信所要传递的讯息。在这之前，我们就先从新约的话语来谈谈，为什么我们说帖撒罗尼迦前书是保罗写的第一本书。          

    我们首先复习一下，在马其顿的呼召后，保罗和西拉「…来到腓立比，就是马其顿这一方的头一个城，也是罗马的驻防城。我们在这城里住了几天。」(使徒行传 16:12) 接著是保罗第一次「…来到帖撒罗尼迦，在那里有犹太人的会堂。」(使徒行传 17:1) 「他们中间有些人听了劝，就附从保罗和西拉，并有许多虔敬的希腊人，尊贵的妇女也不少。」(使徒行传 17:4) 所以帖撒罗尼迦的教会是保罗建立的。          

    然后保罗因帖撒罗尼迦的扰乱，「弟兄们随即在夜间打发保罗和西拉往庇哩亚去。…」(使徒行传 17:10) 「当时弟兄们便打发保罗往海边去；西拉和提摩太仍住在庇哩亚。」(使徒行传 17:14) 所以这时提摩太是和他们在一起的。我们也看到保罗在这样宣教时是根本没有时间写书信的，直到「…保罗离了雅典，来到哥林多。」(使徒行传 18:1) 「保罗在那里住了一年零六个月，将神的道教训他们。」(使徒行传 18:11) 他那时才有机会写他的第一封书信，是在哥林多写给帖撒罗尼迦的教会的。      

    至于写信的大致时间，我们来看一看提摩太的动向就可以知道了。当保罗去雅典的时候，「…西拉和提摩太仍住在庇哩亚。送保罗的人带他到了雅典，既领了保罗的命，叫西拉和提摩太速速到他这里来，就回去了。」(使徒行传 17:14-16) 所以提摩太就来到了雅典，但「我们既不能再忍，就愿意独自等在雅典，打发我们的兄弟在基督福音上作神执事的提摩太前去坚固你们，并在你们所信的道上劝慰你们。」(帖撒罗尼迦前书 3:1-2) 然后是，「…提摩太刚才从你们(帖撒罗尼迦的教会)那里回来，将你们信心和爱心的好消息报给我们，又说你们常常记念我们，切切地想见我们，如同我们想见你们一样。」(帖撒罗尼迦前书 3:6) 我们再来看帖撒罗尼迦前书一开始的问安经文，「保罗、西拉、提摩太，写信给帖撒罗尼迦在父神和主耶稣基督里的教会： 愿恩惠、平安归与你们！」(帖撒罗尼迦前书 1:1) 提摩太在里面，所以是在这之后，保罗才写了帖撒罗尼迦前书。所以我们只知道大致的时间，因为新约没有说提摩太回来的确实时间，也可以看见，确实的时间不是这么重要，就像我们最开始所说的，讯息比较重要。          

    最后要谈的是有人以为加拉太书成书更早，他们最关键证据是说加拉太书完全没有提到耶路撒冷的大会(参使徒行传 15)，说是若保罗写信时大会已经召开，他必然会引用大会的决定来支持他的立场， 因此推论此信应写于大会之前。但读对圣经的人就会知道，他根本就知道大会的决定不是由圣灵而来的，怎么会引用大会的决定呢！关于这决定不是由圣灵而来，我们以前在「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」，讨论过这问题，基本上是因为圣灵的意思，绝对不会和耶稣所说的互相矛盾。        

    再从另外一个角度看，看看保罗一个作事的方法， 就是如果是对的，他一定会热心去行，这点我们可以从这经文看到，「又知道所赐给我的恩典，那称为教会柱石的雅各、矶法、约翰，就向我和巴拿巴用右手行相交之礼，叫我们往外邦人那里去，他们往受割礼的人那里去。只是愿意我们记念穷人，这也是我本来热心去行的。」(加拉太书 2:9-10) 保罗是在说，「…把耶路撒冷使徒和长老所定的条规交给门徒遵守。」(使徒行传 16:4) 他知道那只是条规而已，不是圣灵的意思，怎么会提到大会的决定呢！当然不会在加拉太书中提到，这反而证明了加拉太书是在耶路撒冷的大会后才写的。    

2. 问帖撒罗尼迦教会的安和相关话题          

    「保罗、西拉、提摩太，写信给帖撒罗尼迦在父神和主耶稣基督里的教会： 愿恩惠、平安归与你们！」(帖撒罗尼迦前书 1:1)        

    在保罗的第二次宣道中，「保罗和西拉经过暗妃坡里、亚波罗尼亚，来到帖撒罗尼迦，在那里有犹太人的会堂。」(使徒行传 17:1) 那时提摩太是和他们在一起的，经文很清楚的说，「当时弟兄们便打发保罗往海边去；西拉和提摩太仍住在庇哩亚。」(使徒行传 17:14) 所以是三个人一起问的安。「愿恩惠、平安归与你们」，常常是保罗的书信问安的用语，这里的恩惠、平安，指的是从父神和主耶稣基督而来的。这里也很清楚的明说，教会是在父神和主耶稣基督里的。我们看，即使像启示录说的老底嘉教会，是把耶稣关在门外，祂仍愿他们悔改，只要他们悔改，祂就会与他们一同坐席并作工 (参启示录 3:14-22)，因「他愿意万人得救，明白真道。」(提摩太前书 2:4) 神是有怜悯有恩典的神。          

3. 称赞信徒的信望爱的生活并为他们祷告          

    「我们为你们众人常常感谢神，祷告的时候提到你们。在神我们的父面前，不住地记念你们因信心所做的工夫，因爱心所受的劳苦，因盼望我们主耶稣基督所存的忍耐。被神所爱的弟兄啊，我知道你们是蒙拣选的，因为我们的福音传到你们那里，不独在乎言语，也在乎权能和圣灵，并充足的信心(G4136, full assurance)。正如你们知道我们在你们那里，为你们的缘故是怎样为人。并且你们在大难之中蒙了圣灵所赐的喜乐，领受真道，就效法(G3492, followers)我们，也效法了主，甚至你们作了马其顿和亚该亚所有信主之人的榜样。因为主的道从你们那里已经传扬出来，你们向神的信心不但在马其顿和亚该亚，就是在各处，也都传开了，所以不用我们说甚么话。因为他们自己已经报明我们是怎样进到你们那里，你们是怎样离弃偶像，归向神，要服事那又真又活的神，等候他儿子从天降临，就是他从死里复活的、那位救我们脱离将来忿怒的耶稣。」(帖撒罗尼迦前书 1:2-10)        

    我们看到信心是要花工夫的，爱心会使人劳苦的，而盼望的事情还没有发生时，非要忍耐著等待不可。保罗说，「 如今常存的有信，有望，有爱；这三样，其中最大的是爱。」(哥林多前书 13:13) 基督徒是要过一个信望爱的生活，这里很清楚的说到撒罗尼迦的教会是这样过的。        

    他知道他们是蒙拣选的，原因说得很清楚，我们也看到了传福音是要在权能和圣灵里面，并充足的信心(G4136, full assurance)。但这字G4136不能翻译成充足的信心，因为看它只出现的四次就知道了。我们先来看以下的经文：「我们愿你们各人都显出这样的殷勤，使你们有满足的(G4136)指望(G1680, hope)，一直到底。」(希伯来书 6:11) 所以这里应该是指，「神的应许不论有多少，在基督都是是的，所以借著他也都是实在的，叫神因我们得荣耀。」(哥林多后书 1:20) 再看其他两处，第一个是，「并我们心中天良的亏欠已经洒去，身体用清水洗净了，就当存著诚心和充足的(G4136)信心(G4192)来到神面前。」(希伯来书 10:22) 这里虽然和信心一同提， 但这字很显然的不能翻译成充足的信心。最后一个是这经文，「要叫他们的心得安慰，因爱心互相联络，以至丰丰足足在悟性(G4907, understanding)中有充足的信心(G4136)，使他们真知神的奥秘就是基督。」(歌罗西书 2:2) 这是提到了悟性，不能翻译成充足的信心。    

    从人的角度看，他的为人是无可指责的，是因为他本来如此，不是特别为了他们的缘故，但也的确是为他们的缘故，做他们的榜样，让他们知道的确是可以这样做。我们看到，他们即使在大难之中，也可蒙圣灵所赐的喜乐，领受真道，这也是保罗说的，「要常常喜乐，不住地祷告，凡事谢恩，因为这是神在基督耶稣里向你们所定的旨意。不要消灭圣灵的感动，不要藐视先知的讲论。」(帖撒罗尼迦前书 5:16-20) 有人可能会说，我不会消灭圣灵的感动的。真是这样的吗？尤其是当圣灵常常借著别人的话告诉我们的时候，没有一个能听的耳是会消灭圣灵的感动的。难道在启示录的对所有的七个教会都说，要有一个能听的耳，是偶然的吗？耶稣有生命，但那时的犹太人没有一个能听的耳，还是把耶稣钉在十字架上了。即使如此，我们今日还是要模成耶稣的形像 (参罗马书 8:29)，没有一个能听的耳，怎么可能模成耶稣的形像呢？          

    最后经文解释了他们的信仰生活是如何在马其顿和亚该亚及各处传开了，是那些人自己报明了撒罗尼迦教会的以身作则，以身作则才是大使命中的，「…使万民作我的门徒…」(马太福音 28:19) 的最好的方法。请注意，效法这词在中文可能只是指出外表的效法，不一定是内在的，这里汇编的原文用的是追随这字，所以这里不是说要效法保罗这个人，而是要他们像他追随主一样的去追随主。      

4. 保罗在大争战中如何传福音给帖撒罗尼迦的人      

    「弟兄们，你们自己原晓得我们进到你们那里并不是徒然的。我们从前在腓立比被害受辱，这是你们知道的。然而还是靠我们的神放开胆量，在大争战中把神的福音传给你们。我们的劝勉，不是出于错误，不是出于污秽，也不是用诡诈。但神既然验中了我们，把福音托付我们，我们就照样讲，不是要讨人喜欢，乃是要讨那察验我们心的神喜欢。因为我们从来没有用过谄媚的话，这是你们知道的；也没有藏著贪心，这是神可以作见证的。」(帖撒罗尼迦前书 2:1-5)          

    首先提到了保罗去帖撒罗尼迦是神安排的，神不是用马其顿的呼召介入去带领他吗？(参使徒行传 16:6-10) 他虽被赶到帖撒罗尼迦，但这成就了神的心意，神就不介入了。我们看到去帖撒罗尼迦的确不是徒然的，他在那里建立了教会。这里说的他在腓立比的受辱，是因为被巫鬼所附的使女这事 (参使徒行传 16:16-24)，也看到了他在大争战中传福音给帖撒罗尼迦的人。特别说到了「…不是要讨人喜欢，乃是要讨那察验我们心的神喜欢。」(帖撒罗尼迦前书 2:4) 「…这是神可以作见证的。」(帖撒罗尼迦前书 2:5) 这不就是「彼得、约翰说：「听从你们，不听从神，这在神面前合理不合理，你们自己酌量吧！」(使徒行传 4:19)    

5. 保罗在基督里爱的态度和方式          

    「我们作基督的使徒，虽然可以叫人尊重，却没有向你们或向别人求荣耀，只在你们中间存心温柔，如同母亲乳养自己的孩子。我们既是这样爱你们，不但愿意将神的福音给你们，连自己的性命也愿意给你们，因你们是我们所疼爱的。弟兄们，你们记念我们的辛苦劳碌，昼夜做工，传神的福音给你们，免得叫你们一人受累。我们向你们信主的人，是何等圣洁、公义，无可指摘，有你们作见证，也有神作见证。你们也晓得我们怎样劝勉你们，安慰你们，嘱咐你们各人，好像父亲待自己的儿女一样，要叫你们行事对得起那召你们进他国、得他荣耀的神。」(帖撒罗尼迦前书 2:6-12)          

    保罗不是求他自己的荣耀，他「…知道在我里头，就是我肉体之中，没有良善。因为立志为善由得我，只是行出来由不得我。」(罗马书 7:18) 也知道，「如今，那些在基督耶稣里的就不定罪了。因为赐生命圣灵的律在基督耶稣里释放了我，使我脱离罪和死的律了。」(罗马书 8:1-2) 他在基督里永远是用爱的态度，他即使是说到迫害他的以色列人也是在说，「为我弟兄、我骨肉之亲，就是自己被咒诅，与基督分离，我也愿意。」(罗马书 9:3)         

    他的方式是犹如父母般的，「…辛苦劳碌，昼夜做工，传神的福音给你们，免得叫你们一人受累。」(帖撒罗尼迦前书 2:9) 他是制造帐棚的 (参使徒行传 18:2-3)，能够的时候，主要是用制造帐棚来养活自己。他作为父亲更说，「要叫你们行事对得起那召你们进他国、得他荣耀的神。」(帖撒罗尼迦前书 2:12)        

    他的行为是，「我们向你们信主的人，是何等圣洁、公义，无可指摘，有你们作见证，也有神作见证。」（帖撒罗尼迦前书 2:10) 不过这是从人的角度来看，犹如在约伯记说，「乌斯地有一个人，名叫约伯。那人完全(perfect, H8535)正直(upright, H3477)，敬畏神，远离恶事。」(约伯记 1:1) 这是从人的角度看，要不就不会有约伯的悔改，说是「我从前风闻有你，现在亲眼看见你。因此我厌恶自己，在尘土和炉灰中懊悔。」(约伯记 42:5-6) 如果从神的角度来看，保罗如果是这样，他就不需要在年老时还说，「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)    

6. 门徒忍受了本地人的苦害          

    「为此，我们也不住地感谢神，因你们听见我们所传神的道，就领受了；不以为是人的道，乃以为是神的道。这道实在是神的，并且运行在你们信主的人心中。弟兄们，你们曾效法犹太中在基督耶稣里神的各教会，因为你们也受了本地人的苦害，像他们受了犹太人的苦害一样。这犹太人杀了主耶稣和先知，又把我们赶出去；他们不得神的喜悦，且与众人为敌；不许我们传道给外邦人，使外邦人得救，常常充满自己的罪恶。神的忿怒临在他们身上已经到了极处。」(帖撒罗尼迦前书 2:13-16)        

    帖撒罗尼迦的教会接受了保罗所讲的，知道是神的道而信主，他们受了本地人的苦害， 犹如犹太人逼迫各地的教会一样。经文明说了神的忿怒临在犹太人身上已经到了极处的原因，就请自己看一下经文。    

7. 他们希望一直能以门徒为荣耀和喜乐        

    「弟兄们，我们暂时与你们离别，是面目离别，心里却不离别；我们极力地想法子，很愿意见你们的面，所以我们有意到你们那里。我保罗有一两次要去，只是撒但阻挡了我们。我们的盼望和喜乐并所夸的冠冕是甚么呢？岂不是我们主耶稣来的时候，你们在他面前站立得住吗？因为你们就是我们的荣耀，我们的喜乐。」(帖撒罗尼迦前书 2:17-20)          

    他说到他们只是暂时和他们面别心不别，对保罗来说，撒但在属灵的争战中赢了一两次，虽然他知道，一般来说，「要穿戴神所赐的全副军装，就能抵挡魔鬼的诡计。」(以弗所书 6:11) 但「…我们并不是与属血气的争战，乃是与那些执政的、掌权的、管辖这幽暗世界的，以及天空属灵气的恶魔争战。」(以弗所书 6:12) 我们虽然不值得被撒但直接攻击，但被牠的差役攻击是常有的事，「…因为连撒但也装作光明的天使。所以，他的差役若装作仁义的差役，也不算希奇。…」(哥林多后书 11:14-15) 要分辩。我们也因此看到了，为什么「务要谨守、警醒，因为你们的仇敌魔鬼(撒但)，如同吼叫的狮子，遍地游行，寻找可吞吃的人。」(彼得前书 5:8)         

    撒但并不是每次都会失败的，牠和牠的差役常用世界诱惑人，一个新约的例子就是底马，他本是保罗的同工 (参腓利门书 1:24)，「因为底马贪爱现今的世界，就离弃我往帖撒罗尼迦去了。…」(提摩太后书 4:10) 基督徒是「不要效法这个世界，只要心意更新而变化，叫你们察验何为神的善良、纯全、可喜悦的旨意。」(罗马书 12:2) 所以基督徒是要从这世界出来，底马是最后堕落了。      

    我们是「…要用坚固的信心抵挡他(撒但)，因为知道你们在世上的众弟兄也是经历这样的苦难。」(彼得前书 5:9) 但要记得耶稣说的，「…在世上你们有苦难，但你们可以放心，我已经胜了世界。」(约翰福音 16:33) 且「 你们所遇见的试探，无非是人所能受的。神是信实的，必不叫你们受试探过于所能受的。在受试探的时候，总要给你们开一条出路，叫你们能忍受得住。」(哥林多前书 10:13)

       首先我們來談談帖撒羅尼迦前書為什麼是保羅寫的第一本書，看到了為什麼認為加拉太書是寫得更早是錯誤想法，引用了以前的文章。第二是說到他們問帖撒羅尼迦教會的安和相關話題。第三是稱讚那裏信徒的信望愛的生活。第四是講到保羅在大爭戰中如何傳福音給帖撒羅尼迦的人。第五是談到一些保羅在基督裏愛的態度和方式。第六提到了一個事實，就是門徒忍受了本地人的苦害。最後是他們希望一直能以門徒為榮耀和喜樂。

                          請注意，這文章是基於週日(5/31/26)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』。

1. 帖撒羅尼迦前書是保羅寫的第一本書

     我們要強調的是，我們不知道每本書成書的確實時間，衹能從新約中找一些資料，就如新約很清楚的說，這本書是保羅寫的第一本書，至於有些其餘的，我們必須儘可能猜測其次序和可能的原因，但要知道訊息比次序更重要，我們現在就要開始大致地看完一遍保羅書信所要傳遞的訊息。在這之前，我們就先從新約的話語來談談，為什麼我們說帖撒羅尼迦前書是保羅寫的第一本書。

        我們首先復習一下，在馬其頓的呼召後，保羅和西拉「…來到腓立比，就是馬其頓這一方的頭一個城，也是羅馬的駐防城。我們在這城裏住了幾天。」(使徒行傳 16:12) 接著是保羅第一次「…來到帖撒羅尼迦，在那裏有猶太人的會堂。」(使徒行傳 17:1) 「他們中間有些人聽了勸，就附從保羅和西拉，並有許多虔敬的希臘人，尊貴的婦女也不少。」(使徒行傳 17:4) 所以帖撒羅尼迦的教會是保羅建立的。

        然後保羅因帖撒羅尼迦的擾亂，「弟兄們隨即在夜間打發保羅和西拉往庇哩亞去。…」(使徒行傳 17:10) 「當時弟兄們便打發保羅往海邊去；西拉和提摩太仍住在庇哩亞。」(使徒行傳 17:14)  所以這時提摩太是和他們在一起的。我們也看到保羅在這樣宣教時是根本沒有時間寫書信的，直到「…保羅離了雅典，來到哥林多。」(使徒行傳 18:1) 「保羅在那裏住了一年零六個月，將神的道教訓他們。」(使徒行傳 18:11) 他那時才有機會寫他的第一封書信，是在哥林多寫給帖撒羅尼迦的教會的。

     至於寫信的大致時間，我們來看一看提摩太的動向就可以知道了。當保羅去雅典的時候，「…西拉和提摩太仍住在庇哩亞。送保羅的人帶他到了雅典，既領了保羅的命，叫西拉和提摩太速速到他這裏來，就回去了。」(使徒行傳 17:14-16) 所以提摩太就來到了雅典，但「我們既不能再忍，就願意獨自等在雅典，打發我們的兄弟在基督福音上作神執事的提摩太前去堅固你們，並在你們所信的道上勸慰你們。」(帖撒羅尼迦前書 3:1-2) 然後是，「…提摩太剛才從你們(帖撒羅尼迦的教會)那裏回來，將你們信心和愛心的好消息報給我們，又說你們常常記念我們，切切地想見我們，如同我們想見你們一樣。」(帖撒羅尼迦前書 3:6) 我們再來看帖撒羅尼迦前書一開始的問安經文，「保羅、西拉、提摩太，寫信給帖撒羅尼迦在父神和主耶穌基督裏的教會： 願恩惠、平安歸與你們！」(帖撒羅尼迦前書 1:1) 提摩太在裏面，所以是在這之後，保羅才寫了帖撒羅尼迦前書。所以我們只知道大致的時間，因為新約沒有說提摩太回來的確實時間，也可以看見，確實的時間不是這麼重要，就像我們最開始所說的，訊息比較重要。

        最後要談的是有人以為加拉太書成書更早，他們最關鍵證據是說加拉太書完全沒有提到耶路撒冷的大會(參使徒行傳 15)，說是若保羅寫信時大會已經召開，他必然會引用大會的決定來支持他的立場， 因此推論此信應寫於大會之前。但讀對聖經的人就會知道，他根本就知道大會的決定不是由聖靈而來的，怎麼會引用大會的決定呢！關於這決定不是由聖靈而來，我們以前在「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」，討論過這問題，基本上是因為聖靈的意思，絕對不會和耶穌所說的互相矛盾。

      再從另外一個角度看，看看保羅一個作事的方法， 就是如果是對的，他一定會熱心去行，這點我們可以從這經文看到，「又知道所賜給我的恩典，那稱為教會柱石的雅各、磯法、約翰，就向我和巴拿巴用右手行相交之禮，叫我們往外邦人那裏去，他們往受割禮的人那裏去。只是願意我們記念窮人，這也是我本來熱心去行的。」(加拉太書 2:9-10) 保羅是在說，「…把耶路撒冷使徒和長老所定的條規交給門徒遵守。」(使徒行傳 16:4) 他知道那只是條規而已，不是聖靈的意思，怎麼會提到大會的決定呢！當然不會在加拉太書中提到，這反而證明了加拉太書是在耶路撒冷的大會後才寫的。

2. 問帖撒羅尼迦教會的安和相關話題

        「保羅、西拉、提摩太，寫信給帖撒羅尼迦在父神和主耶穌基督裏的教會： 願恩惠、平安歸與你們！」(帖撒羅尼迦前書 1:1)

        在保羅的第二次宣道中，「保羅和西拉經過暗妃坡里、亞波羅尼亞，來到帖撒羅尼迦，在那裏有猶太人的會堂。」(使徒行傳 17:1) 那時提摩太是和他們在一起的，經文很清楚的說，「當時弟兄們便打發保羅往海邊去；西拉和提摩太仍住在庇哩亞。」(使徒行傳 17:14) 所以是三個人一起問的安。「願恩惠、平安歸與你們」，常常是保羅的書信問安的用語，這裏的恩惠、平安，指的是從父神和主耶穌基督而來的。這裏也很清楚的明說，教會是在父神和主耶穌基督裏的。我們看，即使像啓示錄說的老底嘉教會，是把耶穌關在門外，祂仍願他們悔改，只要他們悔改，祂就會與他們一同坐席並作工 (參啓示錄 3:14-22)，因「他願意萬人得救，明白真道。」(提摩太前書 2:4) 神是有憐憫有恩典的神。

3. 稱讚信徒的信望愛的生活並為他們禱告

        「我們為你們眾人常常感謝神，禱告的時候提到你們。在神我們的父面前，不住地記念你們因信心所做的工夫，因愛心所受的勞苦，因盼望我們主耶穌基督所存的忍耐。被神所愛的弟兄啊，我知道你們是蒙揀選的，因為我們的福音傳到你們那裏，不獨在乎言語，也在乎權能和聖靈，並充足的信心(G4136, full assurance)。正如你們知道我們在你們那裏，為你們的緣故是怎樣為人。並且你們在大難之中蒙了聖靈所賜的喜樂，領受真道，就效法(G3492, followers)我們，也效法了主，甚至你們作了馬其頓和亞該亞所有信主之人的榜樣。因為主的道從你們那裏已經傳揚出來，你們向神的信心不但在馬其頓和亞該亞，就是在各處，也都傳開了，所以不用我們說甚麼話。因為他們自己已經報明我們是怎樣進到你們那裏，你們是怎樣離棄偶像，歸向神，要服事那又真又活的神，等候他兒子從天降臨，就是他從死裏復活的、那位救我們脫離將來忿怒的耶穌。」(帖撒羅尼迦前書 1:2-10)

     我們看到信心是要花工夫的，愛心會使人勞苦的，而盼望的事情還沒有發生時，非要忍耐著等待不可。保羅說，「 如今常存的有信，有望，有愛；這三樣，其中最大的是愛。」(哥林多前書 13:13) 基督徒是要過一個信望愛的生活，這裏很清楚的說到撒羅尼迦的教會是這樣過的。

     他知道他們是蒙揀選的，原因說得很清楚，我們也看到了傳福音是要在權能和聖靈裏面，並充足的信心(G4136, full assurance)。但這字G4136不能翻譯成充足的信心，因為看它只出現的四次就知道了。我們先來看以下的經文：「我們願你們各人都顯出這樣的殷勤，使你們有滿足的(G4136)指望(G1680, hope)，一直到底。」(希伯來書 6:11) 所以這裏應該是指，「神的應許不論有多少，在基督都是是的，所以藉着他也都是實在的，叫神因我們得榮耀。」(哥林多後書 1:20) 再看其他兩處，第一個是，「並我們心中天良的虧欠已經灑去，身體用清水洗淨了，就當存着誠心和充足的(G4136)信心(G4192)來到神面前。」(希伯來書 10:22) 這裏雖然和信心一同提， 但這字很顯然的不能翻譯成充足的信心。最後一個是這經文，「要叫他們的心得安慰，因愛心互相聯絡，以至豐豐足足在悟性(G4907, understanding)中有充足的信心(G4136)，使他們真知神的奧秘就是基督。」(歌羅西書 2:2) 這是提到了悟性，不能翻譯成充足的信心。

     從人的角度看，他的為人是無可指責的，是因為他本來如此，不是特別為了他們的緣故，但也的確是為他們的緣故，做他們的榜樣，讓他們知道的確是可以這樣做。我們看到，他們即使在大難之中，也可蒙聖靈所賜的喜樂，領受真道，這也是保羅說的，「要常常喜樂，不住地禱告，凡事謝恩，因為這是神在基督耶穌裏向你們所定的旨意。不要消滅聖靈的感動，不要藐視先知的講論。」(帖撒羅尼迦前書 5:16-20) 有人可能會說，我不會消滅聖靈的感動的。真是這樣的嗎？尤其是當聖靈常常藉著別人的話告訴我們的時候，沒有一個能聽的耳是會消滅聖靈的感動的。難道在啓示錄的對所有的七個教會都說，要有一個能聽的耳，是偶然的嗎？耶穌有生命，但那時的猶太人沒有一個能聽的耳，還是把耶穌釘在十字架上了。即使如此，我們今日還是要模成耶穌的形像 (參羅馬書 8:29)，沒有一個能聽的耳，怎麼可能模成耶穌的形像呢？

        最後經文解釋了他們的信仰生活是如何在馬其頓和亞該亞及各處傳開了，是那些人自己報明了撒羅尼迦教會的以身作則，以身作則才是大使命中的，「…使萬民作我的門徒…」(馬太福音 28:19) 的最好的方法。請注意，效法這詞在中文可能只是指出外表的效法，不一定是內在的，這裏彙編的原文用的是追隨這字，所以這裏不是說要效法保羅這個人，而是要他們像他追隨主一樣的去追隨主。

 4. 保羅在大爭戰中如何傳福音給帖撒羅尼迦的人

        「弟兄們，你們自己原曉得我們進到你們那裏並不是徒然的。我們從前在腓立比被害受辱，這是你們知道的。然而還是靠我們的神放開膽量，在大爭戰中把神的福音傳給你們。我們的勸勉，不是出於錯誤，不是出於污穢，也不是用詭詐。但神既然驗中了我們，把福音託付我們，我們就照樣講，不是要討人喜歡，乃是要討那察驗我們心的神喜歡。因為我們從來沒有用過諂媚的話，這是你們知道的；也沒有藏着貪心，這是神可以作見證的。」(帖撒羅尼迦前書 2:1-5)

       首先提到了保羅去帖撒羅尼迦是神安排的，神不是用馬其頓的呼召介入去帶領他嗎？(參使徒行傳 16:6-10) 他雖被趕到帖撒羅尼迦，但這成就了神的心意，神就不介入了。我們看到去帖撒羅尼迦的確不是徒然的，他在那裏建立了教會。這裏說的他在腓立比的受辱，是因為被巫鬼所附的使女這事 (參使徒行傳 16:16-24)，也看到了他在大爭戰中傳福音給帖撒羅尼迦的人。特別說到了「…不是要討人喜歡，乃是要討那察驗我們心的神喜歡。」(帖撒羅尼迦前書 2:4) 「…這是神可以作見證的。」(帖撒羅尼迦前書 2:5) 這不就是「彼得、約翰說：「聽從你們，不聽從神，這在神面前合理不合理，你們自己酌量吧！」(使徒行傳 4:19)

5. 保羅在基督裏愛的態度和方式

       「我們作基督的使徒，雖然可以叫人尊重，卻沒有向你們或向別人求榮耀，只在你們中間存心溫柔，如同母親乳養自己的孩子。我們既是這樣愛你們，不但願意將神的福音給你們，連自己的性命也願意給你們，因你們是我們所疼愛的。弟兄們，你們記念我們的辛苦勞碌，晝夜做工，傳神的福音給你們，免得叫你們一人受累。我們向你們信主的人，是何等聖潔、公義，無可指摘，有你們作見證，也有神作見證。你們也曉得我們怎樣勸勉你們，安慰你們，囑咐你們各人，好像父親待自己的兒女一樣，要叫你們行事對得起那召你們進他國、得他榮耀的神。」(帖撒羅尼迦前書 2:6-12)

        保羅不是求他自己的榮耀，他「…知道在我裏頭，就是我肉體之中，沒有良善。因為立志為善由得我，只是行出來由不得我。」(羅馬書 7:18) 也知道，「如今，那些在基督耶穌裏的就不定罪了。因為賜生命聖靈的律在基督耶穌裏釋放了我，使我脫離罪和死的律了。」(羅馬書 8:1-2) 他在基督裏永遠是用愛的態度，他即使是說到迫害他的以色列人也是在說，「為我弟兄、我骨肉之親，就是自己被咒詛，與基督分離，我也願意。」(羅馬書 9:3) 

     他的方式是猶如父母般的，「…辛苦勞碌，晝夜做工，傳神的福音給你們，免得叫你們一人受累。」(帖撒羅尼迦前書 2:9) 他是製造帳棚的 (參使徒行傳 18:2-3)，能夠的時候，主要是用製造帳棚來養活自己。他作為父親更說，「要叫你們行事對得起那召你們進他國、得他榮耀的神。」(帖撒羅尼迦前書 2:12)

     他的行為是，「我們向你們信主的人，是何等聖潔、公義，無可指摘，有你們作見證，也有神作見證。」（帖撒羅尼迦前書 2:10) 不過這是從人的角度來看，猶如在約伯記說，「烏斯地有一個人，名叫約伯。那人完全(perfect, H8535)正直(upright, H3477)，敬畏神，遠離惡事。」(約伯記 1:1) 這是從人的角度看，要不就不會有約伯的悔改，說是「我從前風聞有你，現在親眼看見你。因此我厭惡自己，在塵土和爐灰中懊悔。」(約伯記 42:5-6) 如果從神的角度來看，保羅如果是這樣，他就不需要在年老時還說，「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)

6. 門徒忍受了本地人的苦害

       「為此，我們也不住地感謝神，因你們聽見我們所傳神的道，就領受了；不以為是人的道，乃以為是神的道。這道實在是神的，並且運行在你們信主的人心中。弟兄們，你們曾效法猶太中在基督耶穌裏神的各教會，因為你們也受了本地人的苦害，像他們受了猶太人的苦害一樣。這猶太人殺了主耶穌和先知，又把我們趕出去；他們不得神的喜悅，且與眾人為敵；不許我們傳道給外邦人，使外邦人得救，常常充滿自己的罪惡。神的忿怒臨在他們身上已經到了極處。」(帖撒羅尼迦前書 2:13-16)

        帖撒羅尼迦的教會接受了保羅所講的，知道是神的道而信主，他們受了本地人的苦害， 猶如猶太人逼迫各地的教會一樣。經文明說了神的忿怒臨在猶太人身上已經到了極處的原因，就請自己看一下經文。

7. 他們希望一直能以門徒為榮耀和喜樂

       「弟兄們，我們暫時與你們離別，是面目離別，心裏卻不離別；我們極力地想法子，很願意見你們的面，所以我們有意到你們那裏。我保羅有一兩次要去，只是撒但阻擋了我們。我們的盼望和喜樂並所誇的冠冕是甚麼呢？豈不是我們主耶穌來的時候，你們在他面前站立得住嗎？因為你們就是我們的榮耀，我們的喜樂。」(帖撒羅尼迦前書 2:17-20)

        他說到他們只是暫時和他們面別心不別，對保羅來說，撒但在屬靈的爭戰中贏了一兩次，雖然他知道，一般來說，「要穿戴神所賜的全副軍裝，就能抵擋魔鬼的詭計。」(以弗所書 6:11) 但「…我們並不是與屬血氣的爭戰，乃是與那些執政的、掌權的、管轄這幽暗世界的，以及天空屬靈氣的惡魔爭戰。」(以弗所書 6:12) 我們雖然不值得被撒但直接攻擊，但被牠的差役攻擊是常有的事，「…因為連撒但也裝作光明的天使。所以，他的差役若裝作仁義的差役，也不算希奇。…」(哥林多後書 11:14-15) 要分辨。我們也因此看到了，為什麼「務要謹守、警醒，因為你們的仇敵魔鬼(撒但)，如同吼叫的獅子，遍地遊行，尋找可吞吃的人。」(彼得前書 5:8) 

     撒但並不是每次都會失敗的，牠和牠的差役常用世界誘惑人，一個新約的例子就是底馬，他本是保羅的同工 (參腓利門書 1:24)，「因為底馬貪愛現今的世界，就離棄我往帖撒羅尼迦去了。…」(提摩太後書 4:10) 基督徒是「不要效法這個世界，只要心意更新而變化，叫你們察驗何為神的善良、純全、可喜悅的旨意。」(羅馬書 12:2) 所以基督徒是要從這世界出來，底馬是最後墮落了。

     我們是「…要用堅固的信心抵擋他(撒但)，因為知道你們在世上的眾弟兄也是經歷這樣的苦難。」(彼得前書 5:9) 但要記得耶穌說的，「…在世上你們有苦難，但你們可以放心，我已經勝了世界。」(約翰福音 16:33) 且「 你們所遇見的試探，無非是人所能受的。神是信實的，必不叫你們受試探過於所能受的。在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。」(哥林多前書 10:13)

First, let’s discuss why the Book of 1 Thessalonians is Paul’s first book and why the view that the Book of Galatians was written earlier is mistaken, which quotes a previous article. Second, we’ll address the greetings to the Thessalonian church and related topics. Third, Paul praises the life of faith, hope, and love lived by the believers there. Fourth, we will discuss how Paul preached the gospel to the people of Thessalonica amidst much opposition. Fifth, we will examine Paul’s attitude and methods of love in Christ. Sixth, we will mention the fact that the disciples endured persecution from the local people. Finally, we will see that they hoped to always find glory and joy in the disciples.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (5/31/26). 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’.

1. The Book of 1 Thessalonians is the first book Paul wrote 

We must emphasize that we do not know the exact dates of composition for each book; we can only gather some information from the New Testament. For instance, the New Testament clearly states that this was the first book Paul wrote. As for the others, we must do our best to speculate on their order and possible reasons, but we must remember that the message is more important than the order. We will now begin about the message conveyed in Paul’s epistles. Since we cannot cover every aspect of them like in other Books of the Bible, we’ll do it at least roughly. Before that, let us first discuss, based on the New Testament, why we say that 1 Thessalonians is the first book Paul wrote.

        Let us first review: following the call to Macedonia, Paul and Silas came “…to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days.”(Acts 16:12) Next, “Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.”(Acts 17:1) This is the first time for Paul’s traveling to Thessalonica. Then it is recorded, “And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a number of the leading women.”(Acts 17:4) Therefore, the church in Thessalonica was founded by Paul.

        Then, because of the disturbance in Thessalonica, “The brethren immediately sent Paul and Silas away by night to Berea, …”(Acts 17:10) “Then immediately the brethren sent Paul out to go as far as the sea; and Silas and Timothy remained there (in Berea.)”(Acts 17:14) So Timothy was with them at this time. We also see that Paul had absolutely no time to write letters while he was engaged in this missionary work, until “…he left Athens and went to Corinth.”(Acts 18:1) “And he settled there a year and six months, teaching the word of God among them.”(Acts 18:11) It was only then that he had the opportunity to write his first epistle, which he wrote from Corinth to the church in Thessalonica.

        As for the approximate time of writing, we can determine it by looking at Timothy’s movements. When Paul went to Athens, “…Silas and Timothy remained there. Now those who escorted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they left.”(Acts 17:14-15) 中這改15。。。。So Timothy came to Athens, but “…when we could endure it no longer, we thought it best to be left behind at Athens alone, and we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith.”(1 Thessalonians 3:1-2) Then it says, “But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you.”(1 Thessalonians 3:6) Let us now look at the opening greeting in the Book of 1 Thessalonians: “Paul and Silvanus and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”(1 Thessalonians 1:1) Since Timothy is mentioned here, it follows that Paul wrote the Book of 1 Thessalonians after this. Therefore, we only know the approximate time frame, because the New Testament does not specify the exact time of Timothy’s return. We can also see that the exact timing is not that important; as we said at the beginning, the message is more important.

        Finally, some believe that the Book of Galatians was written earlier. Their key argument is that the Book of Galatians makes no mention whatsoever of the Jerusalem Council (cf. Acts 15). They argue that if the Council had already been held when Paul wrote the letter, he would certainly have cited its decisions to support his position; therefore, they conclude that the letter must have been written before the Council. But anyone who reads the Bible correctly will know that Paul was fully aware the council’s decision did not come from the Holy Spirit—so why would he cite it? Regarding the claim that this decision did not come from the Holy Spirit, we previously discussed this issue in “1182 James’s view, decision not by Holy Spirit, and Silas and Mark – Acts(15)13–41” under the section “2. The erroneous decision of the apostles, the elders, and the whole church.” Essentially, this is because the will of the Holy Spirit would absolutely never contradict what Jesus said.

        Looking at it from another angle, consider one of Paul’s approaches to action: if something is right, he will certainly carry it out with zeal. We can see this in the following passage: “and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. They only asked us to remember the poor⁠—the very thing I also was eager to do.”(Galatians 2:9-10) Paul is saying, “Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe.”(Acts 16:4) He knew that these were merely regulations, not the will of the Holy Spirit; why would he have mentioned the council’s decision? Of course, he would not have mentioned it in the Book of Galatians; this, in fact, proves that the Book of Galatians was written after the Jerusalem Council.

2. Greetings to the church in Thessalonica and related topics

“Paul and Silvanus and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”(1 Thessalonians 1:1) 

        During Paul’s second missionary journey, “…they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.”(Acts 17:1) Timothy was with them at that time, and the text clearly states, “Then immediately the brethren sent Paul out to go as far as the sea; and Silas and Timothy remained there (in Berea).”(Acts 17:14) So it was three of them who offered the greeting together.

        “Grace and peace to you” is a common greeting in Paul’s epistles; here, “grace and peace” refers to that which comes from God the Father and the Lord Jesus Christ. It is also clearly stated here that the church is in God the Father and the Lord Jesus Christ. We see that even in the case of the church in Laodicea, as described in the Book of Revelation—which had shut Jesus out—He still desired them to repent; if they repented, He would dine with them and work among them (cf. Revelation 3:14-22), for God our Savior, “who desires all men to be saved and to come to the knowledge of the truth.”(1 Timothy 2:4) God is a God of mercy and grace.

3. Praising the believers’ lives of faith, hope, and love, and praying for them

“We give thanks to God always for all of you, making mention of you in our prayers; constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, knowing, brethren beloved by God, His choice of you; for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. You also became imitators (G3492, followers) of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia. For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.”(1 Thessalonians 1:2-10)

        We see that faith requires work, love involves labor, and when the things we hope for have not yet come to pass, we must wait patiently. Paul said, “But now faith, hope, love, abide these three; but the greatest of these is love.”(1 Corinthians 13:13) Christians are to live a life of faith, hope, and love, and it is clearly stated here that the church in Thessalonica lived this way.

        He knew they were the elect, and the reason is made very clear. We have also seen that evangelism must be done in power and in the Holy Spirit, and with full conviction. From a human perspective, his conduct was blameless because that was his natural state—not specifically for their sake, yet it was indeed for their sake, serving as an example to them so they would know that it is indeed possible to act this way.

        We see that even in the midst of great tribulation, they could experience the joy given by the Holy Spirit and receive the truth. This is also what Paul said: “Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus. Do not quench the Spirit; do not despise prophetic utterances.”(1 Thessalonians 5:16-20) Some might say, “I would never quench the Holy Spirit’s promptings.” Is that really the case? Especially when the Holy Spirit often speaks to us through the words of others, no one with ears to hear would ever quench the Holy Spirit’s promptings. Was it merely a coincidence that the Book of Revelation tells all seven churches to have ears to hear? Jesus had life, yet the Jews of that time had no ear to hear and still crucified Him. Even so, we are called today to be conformed to the image of Christ (cf. Romans 8:29). Without an ear to hear, how can we possibly be conformed to His image?

        Finally, the passage explains how their faith spread throughout Macedonia, Achaia, and beyond. It was these very people who testified to the example set by the church in Thessalonica. Setting an example is the best way to fulfill the Great Commission: “…make disciples of all the nations, …”(Matthew 28:19). Please note that the term “imitate” may refer only to outward imitation, not necessarily inward. So this is not about imitating Paul as a person, but about following the Lord just as he followed the Lord.

4. How Paul preached the Gospel to the Thessalonians amid much opposition 

“For you yourselves know, brethren, that our coming to you was not in vain, but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition. For our exhortation does not come from error or impurity or by way of deceit; but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts. For we never came with flattering speech, as you know, nor with a pretext for greed⁠—God is witness⁠—”(1 Thessalonians 2:1-5)

        First, we like to mention that Paul’s journey to Thessalonica was arranged by God. Did not God intervene to lead him through the call from Macedonia? (See Acts 16:6–10.) Although he was driven to Thessalonica, this fulfilled God’s purpose, so God no longer intervened. 

        We see that his journey to Thessalonica was certainly not in vain; he established a church there. The humiliation he suffered in Philippi mentioned here refers to the incident involving the slave girl possessed by a spirit of divination (see Acts 16:16-24), and we also see how he preached the gospel to the people of Thessalonica amid much opposition. He specifically mentioned, “…not as pleasing men, but God who examines our hearts.”(1 Thessalonians 2:4) “…God is witness⁠…”(1 Thessalonians 2:5). Is this not what Peter and John said: “…Whether it is right in the sight of God to give heed to you rather than to God, you be the judge.”

(Acts 4:19)

5. Paul’s attitude and manner of love in Christ

“nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority. But we proved to be gentle among you, as a nursing mother tenderly cares for her own children. Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us. For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers; just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children, so that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.”(1 Thessalonians 2:6-12)

        Paul did not seek his own glory; he knew”…that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not.”(Romans 7:18) He also knew that “…there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.”(Romans 8:1-2) In Christ, he always maintained an attitude of love; even when speaking of the Israelites who persecuted him, he said, “…I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh.”(Romans 9:3) 

        His manner was that of a parent: “For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God.”(1 Thessalonians 2:9) He was a tentmaker (see Acts 18:2-3), and whenever possible, he supported himself primarily by making tents. As a father, he further said, “so that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.”(1 Thessalonians 2:12)

        His conduct was such that, “You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers.”(1 Thessalonians 2:10) However, this is viewed from a human perspective, much like in the Book of Job, where it says, “There was a man in the land of Uz whose name was Job; and that man was blameless (perfect, H8535), upright (H3477), fearing God and turning away from evil.”(Job 1:1) This is the human perspective; otherwise, there would have been no repentance on Job’s part, as he said, “I have heard of You by the hearing of the ear; But now my eye sees You; Therefore I retract, And I repent in dust and ashes.”(Job 42:5-6) If we look at it from God’s perspective, if Paul had been like this, he would not have needed to say in his old age, “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)

6. The disciples endured persecution from the local people

“For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe. For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men, hindering us from speaking to the Gentiles so that they may be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost.”(1 Thessalonians 2:13-16) 

        The church in Thessalonica accepted what Paul preached, recognized it as the word of God, and believed in the Lord. They suffered persecution from the local people, just as the Jews persecuted churches in various places. The Scripture clearly explains the reason why God’s wrath has come upon the Jews to the full; please read the passage for yourself.

7. They hope to always find glory and joy in the disciples

“But we, brethren, having been taken away from you for a short while⁠—in person, not in spirit⁠—were all the more eager with great desire to see your face. For we wanted to come to you⁠—I, Paul, more than once⁠—and yet Satan hindered us. For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming? For you are our glory and joy.”(1 Thessalonians 2:17-20)

        He said that they were only temporarily separated from them in person, not in heart. For Paul, Satan had won a battle or two in the spiritual struggle, though he knew that, generally speaking, “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.”(Ephesians 6:11) Yet, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.”(Ephesians 6:12) Although we do not deserve to be attacked directly by Satan, it is common to be attacked by his servants, “…for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, …”(2 Corinthians 11:14-15) We must discern. This is why we see the warning: “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.”(1 Peter 5:8)

        Satan does not fail every time; he and his servants often use the world to tempt people. A New Testament example is Demas, who was once Paul’s fellow worker (see Philemon 1:24): “for Demas, having loved this present world, has deserted me and gone to Thessalonica; .. “(2 Timothy 4:10) Christians are to “…do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.”(Romans 12:2) Therefore, Christians are to come out from this world; Demas ultimately fell away. 

        We are to “…resist him (Satan), firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world.”(1 Peter 5:9) But remember what Jesus said: “…In the world you have tribulation, but take courage; I have overcome the world.”(John 16:33) And “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.”(1 Corinthians 10:13)

    我们首先谈到了保罗因信心而阻止了水手离开船，劝众人吃饭并擘饼，看到了即使有神的应许，在某些情况下，我们还是需要与神同工的。第二是讲到船搁浅，但众人都得救的过程。第三我们来看马耳他的土人待他们有情分，并岛上发生的毒蛇事件。第四说到保罗以祷告及按手行医治的神迹，并简谈了只接受圣经明说的和圣经有的慨念，会不致于因此而改变了圣经，创造了一个不是圣经所讲的神。第五是提到路加叙述了他们最后是如何到了罗马的。第六是讲保罗在罗马城向犹太人的宣道，且引用了一篇过去的文章，去讨论经文中提到的有争议性的以赛亚一个预言。最后是说到保罗在罗马的宣道及短期未来的方向，后者也大致的讨论了为什么我们不会照现有的圣经安排次序去看保罗的书信，而要尽可能的按照时间的次序，去大致地看完一遍，保罗书信所要传递的讯息，也看了「新约是实体，旧约是影子」的这慨念。                            

    请注意，这文章是基于周日(5/24/26)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』。    

1. 保罗因信心而阻止水手离船并擘饼          

    「到了第十四天夜间，船在亚得里亚海飘来飘去。约到半夜，水手以为渐近旱地，就探深浅，探得有十二丈；稍往前行，又探深浅，探得有九丈。恐怕撞在石头上，就从船尾抛下四个锚，盼望天亮。水手想要逃出船去，把小船放在海里，假作要从船头抛锚的样子。保罗对百夫长和兵丁说：「这些人若不等在船上，你们必不能得救。」于是兵丁砍断小船的绳子，由它飘去。天渐亮的时候，保罗劝众人都吃饭，说：「你们悬望忍饿不吃甚么已经十四天了。所以我劝你们吃饭，这是关乎你们救命的事；因为你们各人连一根头发也不至于损坏。」保罗说了这话，就拿著饼，在众人面前祝谢了神，擘开吃。于是他们都放下心，也就吃了。我们在船上的共有二百七十六个人。他们吃饱了，就把船上的麦子抛在海里，为要叫船轻一点。」(使徒行传 27:27-38)          

    我们看到水手做了能做的事情，即使如此，水手仍绝望的想要逃出船去，保罗看穿了他们要逃走的动作，就「…对百夫长和兵丁说：「这些人若不等在船上，你们必不能得救。」」(使徒行传 27:31) 所以我们看见了即使有神的应许，人还是要配合的。以常识而言，一艘没有水手的船，要全部的人得救是不太可能的。有人就说这是因为保罗信心不够，但这是明显是错的，这从「神借著圣经告诉我们是一致的」来看，就很清楚了。我们不是不久前才说，他告诉众人预言说，「所以众位可以放心，我信神他怎样对我说，事情也要怎样成就。」(使徒行传 27:25) 而且，终其新约的记载，一致的说，保罗是大有信心的人，但人有自由意志，可以随便的乱说。        

    所幸的是他们这次听从了保罗的话，让小船飘去。因为众人悬望忍饿不吃甚么已经十四天了，保罗就劝他们吃饭，这的确是关乎他们救命的事，到要逃命的时候，是需要体力的。于是在他擘饼后，众人就放心吃饭。所以他们一定看到了保罗的信心，相信保罗所说的，要不就不会为要叫船轻一点，就把船上的麦子抛在海里，因为这样一来，他们非在饿死之前得救不可。我们也看到，一个大有信心的人，他的信心是可以被别人看到的。  

2. 船搁浅但众人都得救的过程          

    「到了天亮，他们不认识那地方，但见一个海湾，有岸可登，就商议能把船拢进去不能。于是砍断缆索，弃锚在海里，同时也松开舵绳，拉起头篷，顺著风向岸行去。但遇著两水夹流的地方，就把船搁了浅。船头胶住不动，船尾被浪的猛力冲坏。兵丁的意思要把囚犯杀了，恐怕有洑水脱逃的。但百夫长要救保罗，不准他们任意而行，就吩咐会洑水的，跳下水去先上岸，其余的人可以用板子或船上的零碎东西上岸。这样，众人都得了救，上了岸。」(使徒行传 27:39-44)          

    我们看到，他们虽是做了他们能做的事情，但最后还是抵不住大自然的力量，船搁浅了，由于百夫长要救保罗，众人都得救的神的旨意就因此成就了。我们看到神的旨意成就，常常是借著人，这就犹如耶稣被钉在十字架上，救恩反因此而成就了。  

3. 马耳他的土人待他们有情分并毒蛇事件        

    「我们既已得救，才知道那岛名叫马耳他。土人看待我们，有非常的情分；因为当时下雨，天气又冷，就生火接待我们众人。那时，保罗拾起一捆柴，放在火上，有一条毒蛇，因为热了出来，咬住他的手。土人看见那毒蛇悬在他手上，就彼此说：「这人必是个凶手，虽然从海里救上来，天理还不容他活著。」保罗竟把那毒蛇甩在火里，并没有受伤。土人想他必要肿起来，或是忽然仆倒死了；看了多时，见他无害，就转念说：「他是个神！」」(使徒行传 28:1-6)        

    那毒蛇事件经文写的很清楚，土人待他们有非常的情分，应该和那毒蛇事件有关，这事件经文说得很清楚，土人是不会弄错的，那蛇是真有毒，但保罗不为其所害，所以他们最后「…转念说：「他是个神！」」(使徒行传 28:6)        

    虽然我们在「2167 被戏弄, 钉十字架, 安葬, 复活及显现, 错误经文 – 可(15)16-(16)20」中的「7. 不在古老的手稿中的错误经文」，讨论过马可福音 16:9-20 是对错相杂的，所以是后来附加的经文，在其中也说到了这毒蛇事件，是新约所提到的「手能拿蛇；…」(马可福音 16:18) 的惟一的例子。  

4. 保罗以祷告及按手行医治神迹        

    「离那地方不远，有田产是岛长部百流的。他接纳我们，尽情款待三日。当时，部百流的父亲患热病和痢疾躺著。保罗进去为他祷告，按手在他身上，治好了他。从此，岛上其余的病人也来得了医治。他们又多方地尊敬我们，到了开船的时候，也把我们所需用的送到船上。」(使徒行传 28:7-10)        

    虽然土人原先以为保罗是神，这时应知道是神借著保罗的手行了许多医治的神迹，除了部百流外，单纯的土人也因相信而得了医治，难怪「他们又多方地尊敬我们，到了开船的时候，也把我们所需用的送到船上。」(使徒行传 28:10) 在这里并没有直说，土人就因看到神迹而因此受洗了，但单纯的相信使他们得了医治。于是有人就引用这些经文，说是单纯的相信可以使人看到更多的神迹。要人单纯的相信是好的，但要知道要真正的单纯的相信，不能只用说的，神是看人的内心，不是看人的外表，且祂有绝对的主权，做最后的决定。        

    至于保罗不愿意他们认为他是神的原因，我们只能猜大概是因为和巴拿巴、保罗第一次出去宣道时所碰到的同样的事情有关，就是「二人说了这些话，仅仅地拦住众人不献祭与他们。」(使徒行传 14:18) 但我们永远不能确定这一点，因为圣经没有明说。于是有人对我说，我这样只接受圣经明说的和圣经有的慨念的看法，会使我很难接受启示，尤其是圣经没有讲的启示。我后来确定，这样告诉我的人会更改一些圣经的话语，我想这样的看法，至少不致于因此而改变了圣经的话语，而因此创造了一个不是圣经所讲的神。对于这点，我们可以举个例子来说，摩门教以为得到启示，却是改变圣经的一个很明显的例子。        

    关于信仰，我们也看到主耶稣对犹太人说，「哥拉汛哪，你有祸了！伯赛大啊，你有祸了！因为在你们中间所行的异能，若行在推罗、西顿，他们早已披麻蒙灰悔改了。但我告诉你们，当审判的日子，推罗、西顿所受的比你们还容易受呢！」(马太福音 11:21-22) 犹太人的心是如此刚硬，外邦人虽不信主，但最后审判时还容易多了！    

5. 路加叙述了他们最后是如何到了罗马        

    「过了三个月，我们上了亚历山太的船往前行。这船以「宙斯双子」为记，是在那海岛过了冬的。到了叙拉古，我们停泊三日，又从那里绕行，来到利基翁。过了一天，起了南风，第二天就来到部丢利。在那里遇见弟兄们，请我们与他们同住了七天。这样，我们来到罗马。那里的弟兄们一听见我们的信息，就出来到亚比乌市和三馆地方迎接我们。保罗见了他们，就感谢神，放心壮胆。」(使徒行传 28:11-15)        

    我们看到路加用他一惯如写历史般的笔锋，记录了他们最后是如何到了罗马。他的观察是多么仔细，他甚至注意到「宙斯双子」的记号，所以知道那船是在那海岛过了冬的。我们也看到保罗见了迎接他们的弟兄们，就感谢神，放心壮胆。在这里说的放心壮胆，使我们看到了不论是多么属灵的人，还是需要别人扶持的。  

6. 保罗在罗马城向犹太人的宣道        

    「进了罗马城，保罗蒙准和一个看守他的兵另住在一处。过了三天，保罗请犹太人的首领来。他们来了，就对他们说：「弟兄们，我虽没有做甚么事干犯本国的百姓和我们祖宗的规条，却被锁绑，从耶路撒冷解在罗马人的手里。他们审问了我，就愿意释放我，因为在我身上并没有该死的罪。无奈犹太人不服，我不得已，只好上告于凯撒，并非有甚么事要控告我本国的百姓。因此，我请你们来见面说话。我原为以色列人所指望的，被这链子捆锁。」他们说：「我们并没有接著从犹太来论你的信，也没有弟兄到这里来，报给我们说你有甚么不好处。但我们愿意听你的意见如何，因为这教门，我们晓得是到处被毁谤的。」他们和保罗约定了日子，就有许多人到他的寓处来。保罗从早到晚对他们讲论这事，证明神国的道，引摩西的律法和先知的书，以耶稣的事劝勉他们。他所说的话，有信的，有不信的。他们彼此不合，就散了。未散以先，保罗说了一句话，说：「圣灵借先知以赛亚向你们祖宗所说的话是不错的。他说：『你去告诉这百姓说：你们听是要听见，却不明白；看是要看见，却不晓得。因为这百姓油蒙了心，耳朵发沉，眼睛闭著；恐怕眼睛看见，耳朵听见，心里明白，回转过来，我就医治他们。』「所以你们当知道，神这救恩如今传给外邦人，他们也必听受。」」(使徒行传 28:16-28)        

    我们看到了保罗在罗马只有三天，就和犹太人说明了，自己是不得已才上告于凯撒，被捆锁是因为保罗为以色列人所指望的。我们以前谈过，以前有人到别的城市去煽动众人去告他，如「…帖撒罗尼迦的犹太人知道保罗又在庇哩亚传神的道，也就往那里去，耸动搅扰众人。」(使徒行传 17:13) 保罗在耶路撒冷的被捕，也是因为「…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。」(使徒行传 21:27) 现在他到了罗马，太远了，就没有人再来耸动了。但犹太人表示愿意听他宣道，只因他们心硬，就说明了自己是外邦人的使徒，外邦人中有耳可听的人都听受了。在这之前，保罗引用了以赛亚的话，因为这些话会引起一些争议，所以我们以前在「3117 实实在在, 逻辑, 真理, 和刚硬 – 约(5)19-47」的「4. 人的心是何等的刚硬啊！ 」中，讨论过其真正的涵义，请找到那篇文章。  

7. 保罗在罗马的宣道及短期未来的方向          

    「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)          

    我们看到保罗在罗马的宣道没有人禁止，正如主所应许的，「…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) 他的如此宣道也是有效的，一个例子就是他在经文中说的，「就是为我在捆锁中所生的儿子阿尼西谋(阿尼西母)求你。」(腓利门书 1:10) 他也知道他的死期将至时，因他说得很清楚，「我现在被浇奠，我离世的时候到了。」(提摩太后书 4:6) 现在也是如此，一些非常属灵的人，是可以如保罗般知道自己死期的。        

    有人说，他在罗马短期释放后去了西班牙，但圣经没有直接的证据，只在经文中说了他有这个意愿，「但如今在这里再没有可传的地方，而且这好几年，我切心想望到西班牙去的时候，可以到你们那里。」(罗马书 15:23)          

    至于短期未来的方向，我们现在已基本上大致的看过一遍，新约的除马太福音外的三本福音书，和使徒行传，旧约只看了创世记的前三章，看到神计划中的旨意。简言之，我们会先大致看完新约，然后才会去看旧约，因为我们现在是活在新约的时代，而旧约除了不多的还没有兑现的预言外，都是已发生的事情，可以 用来支持新约的叙述，也就是说我们下一步会看保罗的十三本书信。按著次序，在新约中就是：罗马书，哥林多前书，哥林多后书，加拉太书，以弗所书，腓立比书，歌罗西书，帖撒罗尼迦前书，帖撒罗尼迦后书，提摩太前书，提摩太后书，提多书，腓利门书。          

    有人可能注意到，这十三本书的次序基本上是照著书的长短来排列的，但分为两类，先是给教会全体的书信，后面四本是给个人的。 如果是照圣经现有的次序读，就一点也看不到保罗的成长过程。虽然他说得很清楚，他所传的福音的确是从启示来的，他说「弟兄们，我告诉你们，我素来所传的福音，不是出于人的意思，因为我不是从人领受的，也不是人教导我的，乃是从耶稣基督启示来的。」(加拉太书 1:11-12) 又说，「…恐怕我因所得的启示甚大，就过于自高，所以有一根刺加在我肉体上，就是撒但的差役要攻击我，免得我过于自高。」(哥林多后书 12:7) 但启示不是毕其工于一役的，当神开我们的眼睛时，启示是会成长的。      

    请不要忘记，神是无限，而人是有限，祂是可以随时随地开我们的眼睛，主权是在祂。因我们不知道每本书成书的确实时间，只能从新约中找一些资料，其余的必须尽可能猜测其次序和可能的原因，但要知道讯息比次序更重要，我们至少可以大致地看完一遍保罗书信所要传递的讯息。        

    最后我们还要强调是会先看新约的原因，因为「新约是实体，旧约是影子」，当旧约所说的和新约有出入时，要以新约为准。譬如，「耶稣说：「摩西因为你们的心硬，所以写这条例(休妻)给你们。但从起初创造的时候，神造人是造男造女。因此，人要离开父母，与妻子连合，二人成为一体。既然如此，夫妻不再是两个人，乃是一体的了。所以神配合的，人不可分开。」」(马可福音 10:5-9) 所以摩西有休妻的条例，只是因为他们的心硬，并不是神原先的意思，而且不是每一对夫妻档都是神所配合的，而是神所配合的，人不可分开。      

    虽然在圣经里面找不到这句话，但绝对有这慨念，这就犹如在圣经找不到「三位一体」这个字，但有这慨念。 譬如，在旧约中的一个影子是大祭司的职位，「凡从人间挑选的大祭司，是奉派替人办理属神的事，为要献上礼物和赎罪祭。」(希伯来书 5:1) 「这大祭司的尊荣，没有人自取，惟要蒙神所召，像亚伦一样。」(希伯来书 5:4) 在新约中的实体是这样说的，耶稣 「…蒙神照著麦基洗德的等次称他为大祭司。 」(希伯来书 5:10)      

    另外一个例子是铜蛇预表了耶稣，是影子 (参民数记 21:4-9)。当时，「摩西便制造一条铜蛇，挂在杆子上，凡被蛇咬的，一望这铜蛇，就活了。」(民数记 21:9) 耶稣说，「摩西在旷野怎样举蛇，人子也必照样被举起来，叫一切信他的都得永生。」(约翰福音 3:14-15) 所以耶稣是实体。当然还有许多其他的例子，就不多说了。

    我們首先談到了保羅因信心而阻止了水手離開船，勸眾人吃飯並擘餅，看到了即使有神的應許，在某些情況下，我們還是需要與神同工的。第二是講到船擱淺，但眾人都得救的過程。第三我們來看馬耳他的土人待他們有情分，並島上發生的毒蛇事件。第四說到保羅以禱告及按手行醫治的神蹟，並簡談了只接受聖經明說的和聖經有的慨念，會不致於因此而改變了聖經，創造了一個不是聖經所講的神。第五是提到路加敘述了他們最後是如何到了羅馬的。第六是講保羅在羅馬城向猶太人的宣道，且引用了一篇過去的文章，去討論經文中提到的有爭議性的以賽亞一個預言。最後是說到保羅在羅馬的宣道及短期未來的方向，後者也大致的討論了為什麼我們不會照現有的聖經安排次序去看保羅的書信，而要儘可能的按照時間的次序，去大致地看完一遍，保羅書信所要傳遞的訊息，也看了「新約是實體，舊約是影子」的這慨念。

                          請注意，這文章是基於週日(5/24/26)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』。

1. 保羅因信心而阻止水手離船並擘餅

       「到了第十四天夜間，船在亞得里亞海飄來飄去。約到半夜，水手以為漸近旱地，就探深淺，探得有十二丈；稍往前行，又探深淺，探得有九丈。恐怕撞在石頭上，就從船尾拋下四個錨，盼望天亮。水手想要逃出船去，把小船放在海裏，假作要從船頭拋錨的樣子。保羅對百夫長和兵丁說：「這些人若不等在船上，你們必不能得救。」於是兵丁砍斷小船的繩子，由它飄去。天漸亮的時候，保羅勸眾人都吃飯，說：「你們懸望忍餓不吃甚麼已經十四天了。所以我勸你們吃飯，這是關乎你們救命的事；因為你們各人連一根頭髮也不至於損壞。」保羅說了這話，就拿着餅，在眾人面前祝謝了神，擘開吃。於是他們都放下心，也就吃了。我們在船上的共有二百七十六個人。他們吃飽了，就把船上的麥子拋在海裏，為要叫船輕一點。」(使徒行傳 27:27-38)

        我們看到水手做了能做的事情，即使如此，水手仍絕望的想要逃出船去，保羅看穿了他們要逃走的動作，就「…對百夫長和兵丁說：「這些人若不等在船上，你們必不能得救。」」(使徒行傳 27:31) 所以我們看見了即使有神的應許，人還是要配合的。以常識而言，一艘沒有水手的船，要全部的人得救是不太可能的。有人就說這是因為保羅信心不夠，但這是明顯是錯的，這從「神藉著聖經告訴我們是一致的」來看，就很清楚了。我們不是不久前才說，他告訴眾人預言說，「所以眾位可以放心，我信神他怎樣對我說，事情也要怎樣成就。」(使徒行傳 27:25) 而且，終其新約的記載，一致的說，保羅是大有信心的人，但人有自由意志，可以隨便的亂說。

       所幸的是他們這次聽從了保羅的話，讓小船飄去。因為眾人懸望忍餓不吃甚麼已經十四天了，保羅就勸他們吃飯，這的確是關乎他們救命的事，到要逃命的時候，是需要體力的。於是在他擘餅後，眾人就放心吃飯。所以他們一定看到了保羅的信心，相信保羅所說的，要不就不會為要叫船輕一點，就把船上的麥子拋在海裏，因為這樣一來，他們非在餓死之前得救不可。我們也看到，一個大有信心的人，他的信心是可以被別人看到的。

2. 船擱淺但眾人都得救的過程

       「到了天亮，他們不認識那地方，但見一個海灣，有岸可登，就商議能把船攏進去不能。於是砍斷纜索，棄錨在海裏，同時也鬆開舵繩，拉起頭篷，順着風向岸行去。但遇着兩水夾流的地方，就把船擱了淺。船頭膠住不動，船尾被浪的猛力衝壞。兵丁的意思要把囚犯殺了，恐怕有洑水脫逃的。但百夫長要救保羅，不准他們任意而行，就吩咐會洑水的，跳下水去先上岸，其餘的人可以用板子或船上的零碎東西上岸。這樣，眾人都得了救，上了岸。」(使徒行傳 27:39-44)

       我們看到，他們雖是做了他們能做的事情，但最後還是抵不住大自然的力量，船擱淺了，由於百夫長要救保羅，眾人都得救的神的旨意就因此成就了。我們看到神的旨意成就，常常是藉著人，這就猶如耶穌被釘在十字架上，救恩反因此而成就了。

3. 馬耳他的土人待他們有情分並毒蛇事件

       「我們既已得救，才知道那島名叫馬耳他。土人看待我們，有非常的情分；因為當時下雨，天氣又冷，就生火接待我們眾人。那時，保羅拾起一捆柴，放在火上，有一條毒蛇，因為熱了出來，咬住他的手。土人看見那毒蛇懸在他手上，就彼此說：「這人必是個兇手，雖然從海裏救上來，天理還不容他活着。」保羅竟把那毒蛇甩在火裏，並沒有受傷。土人想他必要腫起來，或是忽然仆倒死了；看了多時，見他無害，就轉念說：「他是個神！」」(使徒行傳 28:1-6)

       那毒蛇事件經文寫的很清楚，土人待他們有非常的情分，應該和那毒蛇事件有關，這事件經文說得很清楚，土人是不會弄錯的，那蛇是真有毒，但保羅不為其所害，所以他們最後「…轉念說：「他是個神！」」(使徒行傳 28:6)

     雖然我們在「2167 被戲弄, 釘十字架, 安葬, 復活及顯現, 錯誤經文 – 可(15)16-(16)20」中的「7. 不在古老的手稿中的錯誤經文」，討論過馬可福音 16:9-20 是對錯相雜的，所以是後來附加的經文，在其中也說到了這毒蛇事件，是新約所提到的「手能拿蛇；…」(馬可福音 16:18) 的惟一的例子。

4. 保羅以禱告及按手行醫治神蹟

       「離那地方不遠，有田產是島長部百流的。他接納我們，盡情款待三日。當時，部百流的父親患熱病和痢疾躺着。保羅進去為他禱告，按手在他身上，治好了他。從此，島上其餘的病人也來得了醫治。他們又多方地尊敬我們，到了開船的時候，也把我們所需用的送到船上。」(使徒行傳 28:7-10)

     雖然土人原先以為保羅是神，這時應知道是神藉著保羅的手行了許多醫治的神蹟，除了部百流外，單純的土人也因相信而得了醫治，難怪「他們又多方地尊敬我們，到了開船的時候，也把我們所需用的送到船上。」(使徒行傳 28:10) 在這裏並沒有直說，土人就因看到神蹟而因此受洗了，但單純的相信使他們得了醫治。於是有人就引用這些經文，說是單純的相信可以使人看到更多的神蹟。要人單純的相信是好的，但要知道要真正的單純的相信，不能只用說的，神是看人的內心，不是看人的外表，且祂有絕對的主權，做最後的決定。

     至於保羅不願意他們認為他是神的原因，我們只能猜大概是因為和巴拿巴、保羅第一次出去宣道時所碰到的同樣的事情有關，就是「二人說了這些話，僅僅地攔住眾人不獻祭與他們。」(使徒行傳 14:18) 但我們永遠不能確定這一點，因為聖經沒有明說。於是有人對我說，我這樣只接受聖經明說的和聖經有的慨念的看法，會使我很難接受啓示，尤其是聖經沒有講的啓示。我後來確定，這樣告訴我的人會更改一些聖經的話語，我想這樣的看法，至少不致於因此而改變了聖經的話語，而因此創造了一個不是聖經所講的神。對於這點，我們可以舉個例子來說，摩門教以為得到啓示，卻是改變聖經的一個很明顯的例子。

     關於信仰，我們也看到主耶穌對猶太人說，「哥拉汛哪，你有禍了！伯賽大啊，你有禍了！因為在你們中間所行的異能，若行在推羅、西頓，他們早已披麻蒙灰悔改了。但我告訴你們，當審判的日子，推羅、西頓所受的比你們還容易受呢！」(馬太福音 11:21-22) 猶太人的心是如此剛硬，外邦人雖不信主，但最後審判時還容易多了！  

5. 路加敘述了他們最後是如何到了羅馬

       「過了三個月，我們上了亞歷山太的船往前行。這船以「宙斯雙子」為記，是在那海島過了冬的。到了敍拉古，我們停泊三日，又從那裏繞行，來到利基翁。過了一天，起了南風，第二天就來到部丟利。在那裏遇見弟兄們，請我們與他們同住了七天。這樣，我們來到羅馬。那裏的弟兄們一聽見我們的信息，就出來到亞比烏市和三館地方迎接我們。保羅見了他們，就感謝神，放心壯膽。」(使徒行傳 28:11-15)

       我們看到路加用他一慣如寫歷史般的筆鋒，記錄了他們最後是如何到了羅馬。他的觀察是多麼仔細，他甚至注意到「宙斯雙子」的記號，所以知道那船是在那海島過了冬的。我們也看到保羅見了迎接他們的弟兄們，就感謝神，放心壯膽。在這裏說的放心壯膽，使我們看到了不論是多麼屬靈的人，還是需要別人扶持的。

6. 保羅在羅馬城向猶太人的宣道

       「進了羅馬城，保羅蒙准和一個看守他的兵另住在一處。過了三天，保羅請猶太人的首領來。他們來了，就對他們說：「弟兄們，我雖沒有做甚麼事干犯本國的百姓和我們祖宗的規條，卻被鎖綁，從耶路撒冷解在羅馬人的手裏。他們審問了我，就願意釋放我，因為在我身上並沒有該死的罪。無奈猶太人不服，我不得已，只好上告於凱撒，並非有甚麼事要控告我本國的百姓。因此，我請你們來見面說話。我原為以色列人所指望的，被這鏈子捆鎖。」他們說：「我們並沒有接着從猶太來論你的信，也沒有弟兄到這裏來，報給我們說你有甚麼不好處。但我們願意聽你的意見如何，因為這教門，我們曉得是到處被毀謗的。」他們和保羅約定了日子，就有許多人到他的寓處來。保羅從早到晚對他們講論這事，證明神國的道，引摩西的律法和先知的書，以耶穌的事勸勉他們。他所說的話，有信的，有不信的。他們彼此不合，就散了。未散以先，保羅說了一句話，說：「聖靈藉先知以賽亞向你們祖宗所說的話是不錯的。他說：『你去告訴這百姓說：你們聽是要聽見，卻不明白；看是要看見，卻不曉得。因為這百姓油蒙了心，耳朵發沉，眼睛閉着；恐怕眼睛看見，耳朵聽見，心裏明白，回轉過來，我就醫治他們。』「所以你們當知道，神這救恩如今傳給外邦人，他們也必聽受。」」(使徒行傳 28:16-28)

       我們看到了保羅在羅馬只有三天，就和猶太人說明了，自己是不得已才上告於凱撒，被捆鎖是因為保羅為以色列人所指望的。我們以前談過，以前有人到別的城市去煽動眾人去告他，如「…帖撒羅尼迦的猶太人知道保羅又在庇哩亞傳神的道，也就往那裏去，聳動攪擾眾人。」(使徒行傳 17:13) 保羅在耶路撒冷的被捕，也是因為「…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。」(使徒行傳 21:27) 現在他到了羅馬，太遠了，就沒有人再來聳動了。但猶太人表示願意聽他宣道，只因他們心硬，就說明了自己是外邦人的使徒，外邦人中有耳可聽的人都聽受了。在這之前，保羅引用了以賽亞的話，因為這些話會引起一些爭議，所以我們以前在「2117 實實在在, 邏輯, 真理, 和剛硬 – 約(5)19-47」的「4. 人的心是何等的剛硬啊！ 」中，討論過其真正的涵義，請找到那篇文章。

7. 保羅在羅馬的宣道及短期未來的方向

       「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)

        我們看到保羅在羅馬的宣道沒有人禁止，正如主所應許的，「…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) 他的如此宣道也是有效的，一個例子就是他在經文中說的，「就是為我在捆鎖中所生的兒子阿尼西謀(阿尼西母)求你。」(腓利門書 1:10) 他也知道他的死期將至時，因他說得很清楚，「我現在被澆奠，我離世的時候到了。」(提摩太後書 4:6) 現在也是如此，一些非常屬靈的人，是可以如保羅般知道自己死期的。

     有人說，他在羅馬短期釋放後去了西班牙，但聖經沒有直接的證據，只在經文中說了他有這個意願，「但如今在這裏再沒有可傳的地方，而且這好幾年，我切心想望到西班牙去的時候，可以到你們那裏。」(羅馬書 15:23)

        至於短期未來的方向，我們現在已基本上大致的看過一遍，新約的除馬太福音外的三本福音書，和使徒行傳，舊約只看了創世記的前三章，看到神計劃中的旨意。簡言之，我們會先大致看完新約，然後才會去看舊約，因為我們現在是活在新約的時代，而舊約除了不多的還沒有兌現的預言外，都是已發生的事情，可以 用來支持新約的敘述，也就是說我們下一步會看保羅的十三本書信。按著次序，在新約中就是：羅馬書，哥林多前書，哥林多後書，加拉太書，以弗所書，腓立比書，歌羅西書，帖撒羅尼迦前書，帖撒羅尼迦後書，提摩太前書，提摩太後書，提多書，腓利門書。

        有人可能注意到，這十三本書的次序基本上是照著書的長短來排列的，但分為兩類，先是給教會全體的書信，後面四本是給個人的。 如果是照聖經現有的次序讀，就一點也看不到保羅的成長過程。雖然他說得很清楚，他所傳的福音的確是從啓示來的，他說「弟兄們，我告訴你們，我素來所傳的福音，不是出於人的意思，因為我不是從人領受的，也不是人教導我的，乃是從耶穌基督啓示來的。」(加拉太書 1:11-12) 又說，「…恐怕我因所得的啓示甚大，就過於自高，所以有一根刺加在我肉體上，就是撒但的差役要攻擊我，免得我過於自高。」(哥林多後書 12:7) 但啓示不是畢其工於一役的，當神開我們的眼睛時，啓示是會成長的。

     請不要忘記，神是無限，而人是有限，祂是可以隨時隨地開我們的眼睛，主權是在祂。因我們不知道每本書成書的確實時間，衹能從新約中找一些資料，其餘的必須儘可能猜測其次序和可能的原因，但要知道訊息比次序更重要，我們至少可以大致地看完一遍保羅書信所要傳遞的訊息。

     最後我們還要強調是會先看新約的原因，因為「新約是實體，舊約是影子」，當舊約所說的和新約有出入時，要以新約為準。譬如，「耶穌說：「摩西因為你們的心硬，所以寫這條例(休妻)給你們。但從起初創造的時候，神造人是造男造女。因此，人要離開父母，與妻子連合，二人成為一體。既然如此，夫妻不再是兩個人，乃是一體的了。所以神配合的，人不可分開。」」(馬可福音 10:5-9) 所以摩西有休妻的條例，只是因為他們的心硬，並不是神原先的意思，而且不是每一對夫妻檔都是神所配合的，而是神所配合的，人不可分開。

     雖然在聖經裏面找不到這句話，但絕對有這慨念，這就猶如在聖經找不到「三位一體」這個字，但有這慨念。  譬如，在舊約中的一個影子是大祭司的職位，「凡從人間挑選的大祭司，是奉派替人辦理屬神的事，為要獻上禮物和贖罪祭。」(希伯來書 5:1) 「這大祭司的尊榮，沒有人自取，惟要蒙神所召，像亞倫一樣。」(希伯來書 5:4) 在新約中的實體是這樣說的，耶穌 「…蒙神照着麥基洗德的等次稱他為大祭司。 」(希伯來書 5:10)

     另外一個例子是銅蛇預表了耶穌，是影子 (參民數記 21:4-9)。當時，「摩西便製造一條銅蛇，掛在杆子上，凡被蛇咬的，一望這銅蛇，就活了。」(民數記 21:9) 耶穌說，「摩西在曠野怎樣舉蛇，人子也必照樣被舉起來，叫一切信他的都得永生。」(約翰福音 3:14-15)  所以耶穌是實體。當然還有許多其他的例子，就不多說了。

First, we discussed how Paul, by faith, prevented the sailors from leaving the ship and urged everyone to eat and break bread, showing that even with God’s promise, there are situations where we still need to cooperate with God. Second, we covered the process of the ship running aground, yet everyone being saved. Third, we examined the kindness shown to them by the Maltese locals and the incident involving the venomous snake on the island. Fourth, we discussed the miracles of healing performed by Paul through prayer and the laying on of hands, and briefly touched on the principle that accepting only what is explicitly stated in Scripture and biblical concepts prevents us from altering the Bible and creating a God who is not the one described in Scripture. Fifth, we mentioned how Luke recounted their eventual arrival in Rome. The sixth section discusses Paul’s preaching to the Jews in Rome and cites a previous article to discuss a controversial words of Isaiah mentioned in the text. Finally, it addressed Paul’s ministry in Rome and the direction for the near future. The latter direction part also broadly discussed why we do not read Paul’s epistles in the order they appear in the current Bible, but instead read through them roughly in chronological order as much as possible to grasp the message they convey. It also examined the concept that “the New Testament is the reality, and the Old Testament is the shadow.”

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (5/24/26). 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’.

1. Paul, acting on faith, stopped the sailors from leaving the ship and broke bread

“But when the fourteenth night came, as we were being driven about in the Adriatic Sea, about midnight the sailors began to surmise that they were approaching some land. They took soundings and found it to be twenty fathoms; and a little farther on they took another sounding and found it to be fifteen fathoms. Fearing that we might run aground somewhere on the rocks, they cast four anchors from the stern and wished for daybreak. But as the sailors were trying to escape from the ship and had let down the ship’s boat into the sea, on the pretense of intending to lay out anchors from the bow, Paul said to the centurion and to the soldiers, “Unless these men remain in the ship, you yourselves cannot be saved.” Then the soldiers cut away the ropes of the ship’s boat and let it fall away. 

 Until the day was about to dawn, Paul was encouraging them all to take some food, saying, “Today is the fourteenth day that you have been constantly watching and going without eating, having taken nothing. Therefore I encourage you to take some food, for this is for your preservation, for not a hair from the head of any of you will perish.” Having said this, he took bread and gave thanks to God in the presence of all, and he broke it and began to eat. All of them were encouraged and they themselves also took food. All of us in the ship were two hundred and seventy-six persons. When they had eaten enough, they began to lighten the ship by throwing out the wheat into the sea.”(Acts 27:27-38)  

        We see that the sailors did what they could, yet even so, they were desperate to flee the ship. Paul saw through their attempt to escape and “…said to the centurion and to the soldiers, “Unless these men remain in the ship, you yourselves cannot be saved.””(Acts 27:31) So we see that even with God’s promise, people still need to cooperate. Common sense tells us that it is highly unlikely for everyone to be saved on a ship without sailors. Some say this is because Paul lacked faith, but this is clearly wrong, as is evident from the fact that “what God tells us through the Bible is consistent.” Did we not say just a short while ago that he prophesied to the people, saying, “Therefore, keep up your courage, men, for I believe God that it will turn out exactly as I have been told.”(Acts 27:25) Moreover, throughout the New Testament, it is consistently stated that Paul was a man of great faith, yet people have free will and can speak recklessly.

        Fortunately, on this occasion they heeded Paul’s words and let the small boat drift away. Since the crew had been fasting and going without food for fourteen days, Paul urged them to eat; this was indeed a matter of life and death for them, and they needed physical strength to escape. So after he broke the bread, they ate with confidence. They must have seen Paul’s faith and believed what he said; otherwise, they would not have thrown the wheat into the sea to lighten the ship, for by doing so, they were certain to be saved before starving to death. We also see that a person of great faith can have their faith recognized by others.

2. The process of the ship running aground and everyone being saved

“When day came, they could not recognize the land; but they did observe a bay with a beach, and they resolved to drive the ship onto it if they could. And casting off the anchors, they left them in the sea while at the same time they were loosening the ropes of the rudders; and hoisting the foresail to the wind, they were heading for the beach. But striking a reef where two seas met, they ran the vessel aground; and the prow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves. The soldiers’ plan was to kill the prisoners, so that none of them would swim away and escape; but the centurion, wanting to bring Paul safely through, kept them from their intention, and commanded that those who could swim should jump overboard first and get to land, and the rest should follow, some on planks, and others on various things from the ship. And so it happened that they all were brought safely to land.”(Acts 27:39-44)

        We see that although they did everything they could, they ultimately could not withstand the forces of nature, and the ship ran aground. Yet because the centurion sought to save Paul, God’s will—that all might be saved—was thereby fulfilled. We see that God’s will is often accomplished through people; this is just as salvation was accomplished through Jesus’ crucifixion.

3. The kindness of the Maltese and the incident with the venomous snake

“When they had been brought safely through, then we found out that the island was called Malta. The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand. When the natives saw the creature hanging from his hand, they began saying to one another, “Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.” However he shook the creature off into the fire and suffered no harm. But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god.”(Acts 28:1-6)

        The Scripture describes the incident with the venomous snake very clearly. The locals treated them with great kindness, which was likely related to this incident. The Scripture makes it very clear that the locals were not mistaken; the snake was indeed venomous, but Paul was not harmed by it. Therefore, they finally “…changed their minds and began to say that he was a god.”(Acts 28:6)

        Although we discussed in “1167 Crucified, resurrected and appeared, erroneous verses – Mark(15)16–(16)20” under “7. Erroneous scriptures absent from ancient manuscripts,” we discussed that Mark 16:9-20 is a mixture of truth and error and is therefore a later addition; this passage also mentions the incident with the venomous snake, which is the only example in the New Testament of the phrase “they will pick up serpents, …”(Mark 16:18).

4. Paul performed healing miracles through prayer and the laying on of hands

“Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us courteously three days. And it happened that the father of Publius was lying in bed afflicted with recurrent fever and dysentery; and Paul went in to see him and after he had prayed, he laid his hands on him and healed him. After this had happened, the rest of the people on the island who had diseases were coming to him and getting cured. They also honored us with many marks of respect; and when we were setting sail, they supplied us with all we needed.”(Acts 28:7-10)

        Although the locals had initially thought Paul was a god, they must have realized by then that God had performed many miraculous healings through Paul’s hands. Aside from Publius, the simple-hearted locals were also healed because of their simple believing the healings possible. No wonder “They also honored us with many marks of respect; and when we were setting sail, they supplied us with all we needed.”(Acts 28:10) The text does not explicitly state that the locals were baptized simply because they saw the miracles, but their simple believing led to their healing. Consequently, some people cite these passages to argue that simple faith can lead to the manifestation of more miracles. It is good to have simple believing, but we must understand that true, simple believing cannot be merely verbal. God looks at the heart, not at outward appearances, and He has absolute sovereignty to make the final decision.

        As for why Paul did not want them to think of him as a god, we can only speculate that it was likely related to the same incident that occurred during Paul and Barnabas’ first missionary journey, where “Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them.”(Acts 14:18). But we can never be certain of this, because the Bible does not explicitly state it. Some have told me that my stance—accepting only what the Bible explicitly states and the concepts found within it—makes it difficult for me to accept revelation, especially revelation regarding matters not addressed in the Bible. I later realized that those who told me this were altering certain passages of Scripture. I believe that this perspective, at the very least, avoids changing the words of Scripture and thereby creating a God who is not the God described in the Bible. To illustrate this point, we can cite an example: Mormonism, which claims to have received revelation, is a very clear example of altering the Bible.

        Regarding faith, we also see the Lord Jesus saying to the Jews, “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.”(Matthew 11:21-22) The hearts of the Jews were so hardened that, though the Gentiles did not believe in the Lord, their judgment at the Last Judgment would be far easier!  

5. Luke describes how they finally arrived in Rome

“At the end of three months we set sail on an Alexandrian ship which had wintered at the island, and which had the Twin Brothers for its figurehead. After we put in at Syracuse, we stayed there for three days. From there we sailed around and arrived at Rhegium, and a day later a south wind sprang up, and on the second day we came to Puteoli. There we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome. And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage.”(Acts 28:11-15)

        We see that Luke, with his characteristic historical precision, records how they finally arrived in Rome. His observations were so meticulous that he even noted the sign of the Twin Brothers for its figurehead, thereby knowing that the ship had wintered on that island. We also see that when Paul met the brothers who had come to welcome them, he gave thanks to God and was encouraged. The encouragement mentioned here shows us that no matter how spiritual a person may be, they still need the support of others.

6. Paul’s preaching to the Jews in Rome

“When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him. 

 After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, “Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. And when they had examined me, they were willing to release me because there was no ground for putting me to death. But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation. For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel.” They said to him, “We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you. But we desire to hear from you what your views are; for concerning this sect, it is known to us that it is spoken against everywhere.” When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening. Some were being persuaded by the things spoken, but others would not believe. And when they did not agree with one another, they began leaving after Paul had spoken one parting word, “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, saying,

‘Go to this people and say, “You will keep on hearing, but will not understand; And you will keep on seeing, but will not perceive;

For the heart of this people has become dull, And with their ears they scarcely hear, And they have closed their eyes; Otherwise they might see with their eyes, And hear with their ears, And understand with their heart and return, And I would heal them.”’ Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen.” [When he had spoken these words, the Jews departed, having a great dispute among themselves.]”(Acts 28:16-29)

        We see that Paul spent only three days in Rome, during which he explained to the Jews that he had appealed to Caesar out of necessity and that he was in chains because he had the hope of the people of Israel. We have discussed this before: in the past, people would go to other cities to incite the crowds to accuse him, as in “…the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds.”(Acts 17:13) Paul’s arrest in Jerusalem was also because “…the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him.”(Acts 21:27) Now that he had arrived in Rome, which was too far away, no one came to stir up trouble anymore. But the Jews expressed a willingness to hear him preach; yet because their hearts were hardened, he declared himself to be an apostle to the Gentiles, and all the Gentiles who had ears to hear received his message. Prior to this, Paul quoted the words of Isaiah. Since these words would provoke some controversy, we previously discussed their true meaning in “1117 Truly truly, logic, truth, and hardness – John (5) 19-47” under “4. How hard is the human heart!” Please refer to that article.

7. Paul’s ministry in Rome and the direction for the near future

“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)

        We see that no one hindered Paul’s preaching in Rome, just as the Lord had promised: “…Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.”(Acts 23:11) His preaching was indeed effective; one example is found in the passage where he says, “I appeal to you for my child Onesimus, whom I have begotten in my imprisonment.”(Philemon 1:10) He also knew that his time of death was approaching, for he stated clearly, “For I am already being poured out as a drink offering, and the time of my departure has come.”(2 Timothy 4:6) It is the same today; some very spiritual people can know the time of their death, just as Paul did.

        Some say that after his brief release in Rome, he went to Spain, but the Bible offers no direct evidence of this; it only mentions his desire in the text: “but now, with no further place for me in these regions, and since I have had for many years a longing to come to you whenever I go to Spain⁠—for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while⁠—”(Romans 15:23-24)

        As for the direction in the near future, we have now basically gone through the New Testament—the three Gospels other than the Book of Matthew and the Book of Acts—and in the Old Testament, we have only read the first three chapters of the Book of Genesis, seeing the will of God in His plan. In short, we will first cover the New Testament in its entirety before moving on to the Old Testament, because we now live in the New Testament era. Apart from a few prophecies yet to be fulfilled, the Old Testament consists of events that have already occurred and can be used to support the narrative of the New Testament. In other words, our next step will be to study Paul’s thirteen epistles. In order, the New Testament books are: Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, and Philemon.

        Some may have noticed that the order of these thirteen books is basically arranged according to their length, but they are divided into two categories: first are the epistles addressed to the entire church, and the last four are addressed to individuals. 

        If one reads the Bible in its current order, one cannot see Paul’s growth process at all. Although he makes it very clear that the gospel he preached did indeed come from revelation, he says, “For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.”(Galatians 1:11-12) He also says, “Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me⁠—to keep me from exalting myself!”(2 Corinthians 12:7) But revelation is not a one-time event; when God opens our eyes, revelation grows.

        Please do not forget that God is infinite, while man is finite; He can open our eyes at any time and in any place—sovereignty belongs to Him. Since we do not know the exact dates when each book was written, we can only find some information in the New Testament; for the rest, we must speculate as much as possible on their order and possible reasons. However, we must recognize that the message is more important than the order; at the very least, we can read through the messages approximately conveyed in Paul’s epistles in their entirety.

        Finally, we must emphasize why we examine the New Testament first: because “the New Testament is the reality, and the Old Testament is the shadow.” When there are discrepancies between what the Old Testament says and the New Testament, the New Testament takes precedence. For example, “But Jesus said to them, “Because of your hardness of heart he wrote you this commandment. But from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother, and the two shall become one flesh; so they are no longer two, but one flesh. What therefore God has joined together, let no man separate.””(Mark 10:5-9) Therefore, Moses’ law regarding divorce existed only because of their hardness of heart; it was not God’s original intention. Moreover, not every married couple is one that God has joined together, but those whom God has joined together, no one may separate.

        Although this exact phrase is not found in the Bible, the concept is certainly present, just as the term “Trinity” is not found in the Bible, yet the concept exists. For example, a foreshadowing in the Old Testament is the office of the high priest: “For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins.”(Hebrews 5:1) “And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.”(Hebrews 5:4) The reality in the New Testament is described as follows: Jesus was “…designated by God as a high priest according to the order of Melchizedek.”(Hebrews 5:10)

        Another example is the bronze serpent, which foreshadowed Jesus and served as a shadow (cf. Numbers 21:4-9). At that time, “…Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived.”(Numbers 21:9) Jesus said, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life.”(John 3:14-15) Therefore, Jesus is the reality. Of course, there are many other examples, but I will not go into them here.

    首先我们谈到保罗在亚基帕前辩明的开始。第二说到了保罗在大光中蒙召，引用了以前的文章。第三提到了非斯都以为保罗癫狂了，但他反而劝非斯都信主。第四是按照非斯都的定规，保罗坐船被百夫长犹流解到罗马。第五是谈到保罗劝众人在佳澳不要继续行船。第六是说到众人不听保罗的建议，行船而遇险的过程。最后提到了神应许众人只有船损坏，而他们却能得救。                                

1. 保罗在亚基帕前辩明的开始          

    「亚基帕对保罗说：「准你为自己辩明。」 于是保罗伸手分诉说：「亚基帕王啊，犹太人所告我的一切事，今日得在你面前分诉，实为万幸！更可幸的，是你熟悉犹太人的规矩和他们的辩论，所以求你耐心听我。「我从起初在本国的民中，并在耶路撒冷，自幼为人如何，犹太人都知道。他们若肯作见证，就晓得我从起初是按著我们教中最严紧的教门作了法利赛人。现在我站在这里受审，是因为指望神向我们祖宗所应许的。这应许，我们十二个支派，昼夜切切地事奉神，都指望得著。王啊，我被犹太人控告，就是因这指望。神叫死人复活，你们为甚么看作不可信的呢？「从前我自己以为应当多方攻击拿撒勒人耶稣的名，我在耶路撒冷也曾这样行了。既从祭司长得了权柄，我就把许多圣徒囚在监里；他们被杀，我也出名定案。在各会堂，我屡次用刑强逼他们说亵渎的话，又分外恼恨他们，甚至追逼他们直到外邦的城邑。」」(使徒行传 26:1-11)          

    保罗在亚基帕前说了一个事实，并不是在恭维他，他又用了耐心听我，知道他要讲的话不短。他首先说了自己的情况，也就是换了一个讲法去说，「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) 他的确是长进到逼迫门徒的地步。          

    接著就说，「现在我站在这里受审，是因为指望神向我们祖宗所应许的。」(使徒行传 26:6) 这指望圣经说得很清楚，就请自己看一下经文。然后他承认了一个事实，就是「你们听见我从前在犹太教中所行的事，怎样极力逼迫、残害神的教会。」(加拉太书 1:13) 甚至到「…他们被杀，我也出名定案。」(使徒行传 26:10)  难怪他会说，「…在罪人中我是个罪魁。」(提摩太前书 1:15) 我们就来看保罗追逼信徒直到外邦城邑的一个例子和其结果。          

2. 保罗在大光中蒙召        

    「「那时，我领了祭司长的权柄和命令，往大马士革去。王啊，我在路上，晌午的时候，看见从天发光，比日头还亮，四面照著我并与我同行的人。我们都仆倒在地，我就听见有声音用希伯来话向我说：『扫罗，扫罗！为甚么逼迫我？你用脚踢刺是难的！』「我说：『主啊，你是谁？』 「主说：『我就是你所逼迫的耶稣。你起来站著！我特意向你显现，要派你作执事，作见证，将你所看见的事和我将要指示你的事证明出来。我也要救你脱离百姓和外邦人的手。我差你到他们那里去，要叫他们的眼睛得开，从黑暗中归向光明，从撒但权下归向神；又因信我，得蒙赦罪，和一切成圣的人同得基业。』「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。因此，犹太人在殿里拿住我，想要杀我。然而我蒙神的帮助，直到今日还站得住，对著尊贵、卑贱、老幼作见证。所讲的，并不外乎众先知和摩西所说将来必成的事，就是基督必须受害，并且因从死里复活，要首先把光明的道传给百姓和外邦人。」」(使徒行传 26:12-23)        

    这里很清楚的描述了保罗蒙召的情景，那大光不是日光，也说到他的任务。因保罗在大光中蒙召有三次记录，我们以前在「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」，已谈过这三次的联集，就是要符合所有的叙述，因是基于一个事实，所以能还原当时的情景，请找到这篇文章。他说到，「亚基帕王啊，我故此没有违背那从天上来的异象。」(使徒行传 26:19) 他就按著这呼召行事，「因此，犹太人在殿里拿住我，想要杀我。」(使徒行传 26:21) 也按著神应许的，直到今日还站得住。他所讲的，经文也很清楚的说明了，就请看一下经文。    

3. 保罗劝非斯都信主          

    「保罗这样分诉，非斯都大声说：「保罗，你癫狂了吧！你的学问太大，反叫你癫狂了。」保罗说：「非斯都大人，我不是癫狂，我说的乃是真实明白话。王也晓得这些事，所以我向王放胆直言。我深信这些事没有一件向王隐藏的，因都不是在背地里做的。亚基帕王啊，你信先知吗？我知道你是信的。」亚基帕对保罗说：「你想少微一劝，便叫我作基督徒啊？」保罗说：「无论是少劝，是多劝，我向神所求的，不但你一个人，就是今天一切听我的，都要像我一样，只是不要像我有这些锁链。」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 26:24-32)          #####非斯都以为保罗癫狂了，但他反而劝非斯都信主，虽然最后没有成功，保罗的确是在他们面前传道了。所以绝对不是很属灵的人所期望或祷告的事就可以成就的，如果听的人没有一个能听的耳，是听不进去的。其实，就是「他(神我们救主)愿意万人得救，明白真道。」(提摩太前书 2:3-4) 你看，神也只是愿意而已，不会帮一个人做决定，因祂已给人了不会拿回的自由意志。接著就是我们以前分享过的他的无罪， 虽然无罪，他还是被迫上告于凯撒 (参使徒行传 25:6-12)，被解到罗马去。

4. 保罗坐船被百夫长犹流解到罗马          

    「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。有一只亚大米田的船，要沿著亚西亚一带地方的海边走，我们就上了那船开行，有马其顿的帖撒罗尼迦人亚里达古和我们同去。第二天，到了西顿，犹流宽待保罗，准他往朋友那里去，受他们的照应。从那里又开船，因为风不顺，就贴著塞浦路斯背风岸行去。过了基利家、旁非利亚前面的海，就到了吕家的每拉。在那里，百夫长遇见一只亚历山太的船要往意大利去，便叫我们上了那船。一连多日，船行得慢，仅仅来到革尼土的对面。因为被风拦阻，就贴著克里特背风岸，从撒摩尼对面行过。我们沿岸行走，仅仅来到一个地方，名叫佳澳。离那里不远，有拉西亚城。」(使徒行传 27:1-8)    

    我们看到路加记载得相当的仔细，犹如历史的记录般，看到了「…犹流宽待保罗，准他往朋友那里去，受他们的照应。」(使徒行传 27:3) 到了吕家的每拉后就上了另一艘到意大利去的船。「…因为被风拦阻，就贴著克里特背风岸，…」(使徒行传 27:7) 直到佳澳。    

5. 保罗劝众人在佳澳不要继续行船           

    「走的日子多了，已经过了禁食的节期，行船又危险，保罗就劝众人说：「众位，我看这次行船，不但货物和船要受伤损，大遭破坏，连我们的性命也难保。」但百夫长信从掌船的和船主，不信从保罗所说的；且因在这海口过冬不便，船上的人就多半说，不如开船离开这地方，或者能到非尼基过冬。非尼基是克里特的一个海口，一面朝东北，一面朝东南。这时微微起了南风，他们以为得意，就起了锚，贴近克里特行去。」(使徒行传 27:9-13)        

    我们看到了保罗的观点，以为性命难保，虽然我们以后会知道和神的想法不同，也够接近了。在这里我们也看到，不是神会做属灵的人所讲的每一件事，但可能至少有一个例外，经文说，「撒母耳长大了，耶和华与他同在，使他所说的话，一句都不落空。」(撒母耳记上 3:19) 这里并没有说是撒母耳要先得著神的应许才说，或是神会去做撒母耳说的事，或是两者都有。即使如此，加上约柜，还是要很长的一段时间，以色列全家才倾向耶和华，如经文所说，「约柜在基列耶琳许久。过了二十年，以色列全家都倾向耶和华。」(撒母耳记上 7:2) 但众人不听保罗的话，又加上「这时微微起了南风，他们以为得意，就起了锚，贴近克里特行去。」(使徒行传 27:13)    

6. 众人不听保罗的话行船而遇险        

    「不多几时，狂风从岛上扑下来。那风名叫「友拉革罗」。船被风抓住，敌不住风，我们就任风刮去。贴著一个小岛的背风岸奔行。那岛名叫高大，在那里仅仅收住了小船。既然把小船拉上来，就用缆索捆绑船底，又恐怕在赛耳底沙滩上搁了浅，就落下篷来，任船飘去。我们被风浪逼得甚急，第二天，众人就把货物抛在海里。到第三天，他们又亲手把船上的器具抛弃了。太阳和星辰多日不显露，又有狂风大浪催逼，我们得救的指望就都绝了。」(使徒行传 27:14-20)          

    我们看到船敌不住叫「友拉革罗」的那风，就用缆索捆绑拉上来的小船，最后只能落下帆船的篷来任船飘去，看到狂风大浪催逼，就绝望的认为得救是不可能了。    

7. 神应许众人只有船损坏而他们得救            

    「众人多日没有吃甚么，保罗就出来站在他们中间说：「众位，你们本该听我的话，不离开克里特，免得遭这样的伤损破坏。现在我还劝你们放心，你们的性命一个也不失丧，惟独失丧这船。因我所属所事奉的神，他的使者昨夜站在我旁边说：『保罗，不要害怕！你必定站在凯撒面前；并且与你同船的人，神都赐给你了。』所以众位可以放心，我信神他怎样对我说，事情也要怎样成就。只是我们必要撞在一个岛上。」」(使徒行传 27:21-26)          

    我们看到众人是多么忧虑，以致于多日没有吃甚么，但「在耶和华眼中，看圣民之死极为宝贵。」(诗篇 116:15) 保罗显然是圣民，而且祂也在呼召时应许过保罗，在他死的时候没有来到之前，「我也要救你脱离百姓和外邦人的手。」(使徒行传 26:17) 我们也看到了保罗的信心，他相信神的预言，就这样的告诉了众人。 

    请注意，这文章是基于周日(5/17/26)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』。    

       首先我們談到保羅在亞基帕前辯明的開始。第二說到了保羅在大光中蒙召，引用了以前的文章。第三提到了非斯都以為保羅癲狂了，但他反而勸非斯都信主。第四是按照非斯都的定規，保羅坐船被百夫長猶流解到羅馬。第五是談到保羅勸眾人在佳澳不要繼續行船。第六是說到眾人不聽保羅的建議，行船而遇險的過程。最後提到了神應許眾人只有船損壞，而他們卻能得救。

                             請注意，這文章是基於週日(5/17/26)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』。

1. 保羅在亞基帕前辯明的開始

       「亞基帕對保羅說：「准你為自己辯明。」 於是保羅伸手分訴說：「亞基帕王啊，猶太人所告我的一切事，今日得在你面前分訴，實為萬幸！更可幸的，是你熟悉猶太人的規矩和他們的辯論，所以求你耐心聽我。「我從起初在本國的民中，並在耶路撒冷，自幼為人如何，猶太人都知道。他們若肯作見證，就曉得我從起初是按着我們教中最嚴緊的教門作了法利賽人。現在我站在這裏受審，是因為指望神向我們祖宗所應許的。這應許，我們十二個支派，晝夜切切地事奉神，都指望得着。王啊，我被猶太人控告，就是因這指望。神叫死人復活，你們為甚麼看作不可信的呢？「從前我自己以為應當多方攻擊拿撒勒人耶穌的名，我在耶路撒冷也曾這樣行了。既從祭司長得了權柄，我就把許多聖徒囚在監裏；他們被殺，我也出名定案。在各會堂，我屢次用刑強逼他們說褻瀆的話，又分外惱恨他們，甚至追逼他們直到外邦的城邑。」」(使徒行傳 26:1-11)

       保羅在亞基帕前說了一個事實，並不是在恭維他，他又用了耐心聽我，知道他要講的話不短。他首先說了自己的情況，也就是換了一個講法去說，「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) 他的確是長進到逼迫門徒的地步。

       接著就說，「現在我站在這裏受審，是因為指望神向我們祖宗所應許的。」(使徒行傳 26:6) 這指望聖經說得很清楚，就請自己看一下經文。然後他承認了一個事實，就是「你們聽見我從前在猶太教中所行的事，怎樣極力逼迫、殘害神的教會。」(加拉太書 1:13) 甚至到「…他們被殺，我也出名定案。」(使徒行傳 26:10)  難怪他會說，「…在罪人中我是個罪魁。」(提摩太前書 1:15) 我們就來看保羅追逼信徒直到外邦城邑的一個例子和其結果。

2. 保羅在大光中蒙召

       「「那時，我領了祭司長的權柄和命令，往大馬士革去。王啊，我在路上，晌午的時候，看見從天發光，比日頭還亮，四面照着我並與我同行的人。我們都仆倒在地，我就聽見有聲音用希伯來話向我說：『掃羅，掃羅！為甚麼逼迫我？你用腳踢刺是難的！』「我說：『主啊，你是誰？』 「主說：『我就是你所逼迫的耶穌。你起來站着！我特意向你顯現，要派你作執事，作見證，將你所看見的事和我將要指示你的事證明出來。我也要救你脫離百姓和外邦人的手。我差你到他們那裏去，要叫他們的眼睛得開，從黑暗中歸向光明，從撒但權下歸向神；又因信我，得蒙赦罪，和一切成聖的人同得基業。』「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。因此，猶太人在殿裏拿住我，想要殺我。然而我蒙神的幫助，直到今日還站得住，對着尊貴、卑賤、老幼作見證。所講的，並不外乎眾先知和摩西所說將來必成的事，就是基督必須受害，並且因從死裏復活，要首先把光明的道傳給百姓和外邦人。」」(使徒行傳 26:12-23)

     這裏很清楚的描述了保羅蒙召的情景，那大光不是日光，也說到他的任務。因保羅在大光中蒙召有三次記錄，我們以前在「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」，已談過這三次的聯集，就是要符合所有的敘述，因是基於一個事實，所以能還原當時的情景，請找到這篇文章。他說到，「亞基帕王啊，我故此沒有違背那從天上來的異象。」(使徒行傳 26:19) 他就按著這呼召行事，「因此，猶太人在殿裏拿住我，想要殺我。」(使徒行傳 26:21) 也按著神應許的，直到今日還站得住。他所講的，經文也很清楚的說明了，就請看一下經文。

3. 保羅勸非斯都信主

       「保羅這樣分訴，非斯都大聲說：「保羅，你癲狂了吧！你的學問太大，反叫你癲狂了。」保羅說：「非斯都大人，我不是癲狂，我說的乃是真實明白話。王也曉得這些事，所以我向王放膽直言。我深信這些事沒有一件向王隱藏的，因都不是在背地裏做的。亞基帕王啊，你信先知嗎？我知道你是信的。」亞基帕對保羅說：「你想少微一勸，便叫我作基督徒啊？」保羅說：「無論是少勸，是多勸，我向神所求的，不但你一個人，就是今天一切聽我的，都要像我一樣，只是不要像我有這些鎖鏈。」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 26:24-32)

       非斯都以為保羅癲狂了，但他反而勸非斯都信主，雖然最後沒有成功，保羅的確是在他們面前傳道了。所以絕對不是很屬靈的人所期望或禱告的事就可以成就的，如果聽的人沒有一個能聽的耳，是聽不進去的。其實，就是「他(神我們救主)願意萬人得救，明白真道。」(提摩太前書 2:3-4) 你看，神也只是願意而已，不會幫一個人做決定，因祂已給人了不會拿回的自由意志。接著就是我們以前分享過的他的無罪， 雖然無罪，他還是被迫上告於凱撒 (參使徒行傳 25:6-12)，被解到羅馬去。

 4. 保羅坐船被百夫長猶流解到羅馬

       「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。有一隻亞大米田的船，要沿着亞西亞一帶地方的海邊走，我們就上了那船開行，有馬其頓的帖撒羅尼迦人亞里達古和我們同去。第二天，到了西頓，猶流寬待保羅，准他往朋友那裏去，受他們的照應。從那裏又開船，因為風不順，就貼着塞浦路斯背風岸行去。過了基利家、旁非利亞前面的海，就到了呂家的每拉。在那裏，百夫長遇見一隻亞歷山太的船要往意大利去，便叫我們上了那船。一連多日，船行得慢，僅僅來到革尼土的對面。因為被風攔阻，就貼着克里特背風岸，從撒摩尼對面行過。我們沿岸行走，僅僅來到一個地方，名叫佳澳。離那裏不遠，有拉西亞城。」(使徒行傳 27:1-8)

     我們看到路加記載得相當的仔細，猶如歷史的記錄般，看到了「…猶流寬待保羅，准他往朋友那裏去，受他們的照應。」(使徒行傳 27:3) 到了呂家的每拉後就上了另一艘到意大利去的船。「…因為被風攔阻，就貼着克里特背風岸，…」(使徒行傳 27:7) 直到佳澳。

5. 保羅勸眾人在佳澳不要繼續行船 

       「走的日子多了，已經過了禁食的節期，行船又危險，保羅就勸眾人說：「眾位，我看這次行船，不但貨物和船要受傷損，大遭破壞，連我們的性命也難保。」但百夫長信從掌船的和船主，不信從保羅所說的；且因在這海口過冬不便，船上的人就多半說，不如開船離開這地方，或者能到非尼基過冬。非尼基是克里特的一個海口，一面朝東北，一面朝東南。這時微微起了南風，他們以為得意，就起了錨，貼近克里特行去。」(使徒行傳 27:9-13)

       我們看到了保羅的觀點，以為性命難保，雖然我們以後會知道和神的想法不同，也夠接近了。在這裏我們也看到，不是神會做屬靈的人所講的每一件事，但可能至少有一個例外，經文說，「撒母耳長大了，耶和華與他同在，使他所說的話，一句都不落空。」(撒母耳記上 3:19) 這裏並沒有說是撒母耳要先得著神的應許才說，或是神會去做撒母耳說的事，或是兩者都有。即使如此，加上約櫃，還是要很長的一段時間，以色列全家才傾向耶和華，如經文所說，「約櫃在基列耶琳許久。過了二十年，以色列全家都傾向耶和華。」(撒母耳記上 7:2) 但眾人不聽保羅的話，又加上「這時微微起了南風，他們以為得意，就起了錨，貼近克里特行去。」(使徒行傳 27:13)

6. 眾人不聽保羅的話行船而遇險

       「不多幾時，狂風從島上撲下來。那風名叫「友拉革羅」。船被風抓住，敵不住風，我們就任風颳去。貼着一個小島的背風岸奔行。那島名叫高大，在那裏僅僅收住了小船。既然把小船拉上來，就用纜索捆綁船底，又恐怕在賽耳底沙灘上擱了淺，就落下篷來，任船飄去。我們被風浪逼得甚急，第二天，眾人就把貨物拋在海裏。到第三天，他們又親手把船上的器具拋棄了。太陽和星辰多日不顯露，又有狂風大浪催逼，我們得救的指望就都絕了。」(使徒行傳 27:14-20)

       我們看到船敵不住叫「友拉革羅」的那風，就用纜索捆綁拉上來的小船，最後只能落下帆船的篷來任船飄去，看到狂風大浪催逼，就絕望的認為得救是不可能了。

7. 神應許眾人只有船損壞而他們得救

         「眾人多日沒有吃甚麼，保羅就出來站在他們中間說：「眾位，你們本該聽我的話，不離開克里特，免得遭這樣的傷損破壞。現在我還勸你們放心，你們的性命一個也不失喪，惟獨失喪這船。因我所屬所事奉的神，他的使者昨夜站在我旁邊說：『保羅，不要害怕！你必定站在凱撒面前；並且與你同船的人，神都賜給你了。』所以眾位可以放心，我信神他怎樣對我說，事情也要怎樣成就。只是我們必要撞在一個島上。」」(使徒行傳 27:21-26)

       我們看到眾人是多麼憂慮，以致於多日沒有吃甚麼，但「在耶和華眼中，看聖民之死極為寶貴。」(詩篇 116:15) 保羅顯然是聖民，而且祂也在呼召時應許過保羅，在他死的時候沒有來到之前，「我也要救你脫離百姓和外邦人的手。」(使徒行傳 26:17) 我們也看到了保羅的信心，他相信神的預言，就這樣的告訴了眾人。

                             請注意，這文章是基於週日(5/17/26)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 discuss the beginning of Paul’s defense before Agrippa. Second, we mention Paul’s calling in the blinding great light, citing a previous article. Third, we note that Festus thought Paul was mad, but Paul instead urged Festus to believe in the Lord. Fourth, in accordance with Festus’s order, Paul was taken by ship to Rome under the command of Centurion Julius. Fifth, we discussed how Paul urged the crew not to continue sailing from Cos. Sixth, we covered how the crew disregarded Paul’s advice, set sail, and encountered danger. Finally, we noted God’s promise that only the ship would be damaged, while they themselves would be saved.

1. The beginning of Paul’s defense before Agrippa

“Agrippa said to Paul, “You are permitted to speak for yourself.” Then Paul stretched out his hand and proceeded to make his defense: “In regard to all the things of which I am accused by the Jews, I consider myself fortunate, King Agrippa, that I am about to make my defense before you today; especially because you are an expert in all customs and questions among the Jews; therefore I beg you to listen to me patiently. “So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem; since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. And now I am standing trial for the hope of the promise made by God to our fathers; the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. Why is it considered incredible among you people if God does raise the dead? “So then, I thought to myself that I had to do many things hostile to the name of Jesus of Nazareth. And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities.”(Acts 26:1-11)

        Paul stated a fact before Agrippa; he was not flattering him. He also asked him to listen patiently, knowing that what he was about to say would be lengthy. He first described his own situation, rephrasing it to say, “and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions.”(Galatians 1:14) He had indeed advanced to the point of persecuting the disciples.

        He then continued, “And now I am standing trial for the hope of the promise made by God to our fathers.”(Acts 26:6) The Scriptures speak very clearly of this hope; please look at the passage for yourself. Then he acknowledged a fact: “For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it.”(Galatians 1:13) It even went so far that “…when they were being put to death I cast my vote against them.”(Acts 26:10) No wonder he said, “…Christ Jesus came into the world to save sinners, among whom I am foremost of all.”(1 Timothy 1:15) Let us look at an example of Paul’s persecution of believers all the way to the Gentile cities and its consequences.

2. Paul’s calling in the blinding great light

“While so engaged as I was journeying to Damascus with the authority and commission of the chief priests, at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me. And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew dialect, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’ And I said, ‘Who are You, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ “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. For this reason some Jews seized me in the temple and tried to put me to death. So, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place; that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles.””(Acts 26:12-23)     

        This passage clearly describes the scene of Paul’s calling; the blinding light was not the light of the sun, and it also speaks of his mission. Since there are three records of Paul’s calling in the blinding light, we previously discussed the connection between these three 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 previously discussed the connection between these three records. This is to ensure consistency with all the narratives; since they are based on a single fact, they allow us to reconstruct the scene as it occurred. Please refer to that article. He said, “So, King Agrippa, I did not prove disobedient to the heavenly vision.”(Acts 26:19) He acted in accordance with this calling: “For this reason some Jews seized me in the temple and tried to put me to death.”(Acts 26:21) And in accordance with God’s promise, he has stood firm to this very day. What he said is clearly explained in the Scriptures; please take a look at the text.

3. Paul urges Festus to believe in the Lord

“While Paul was saying this in his defense, Festus said in a loud voice, “Paul, you are out of your mind! Your great learning is driving you mad.” But Paul said, “I am not out of my mind, most excellent Festus, but I utter words of sober truth. For the king knows about these matters, and I speak to him also with confidence, since I am persuaded that none of these things escape his notice; for this has not been done in a corner. King Agrippa, do you believe the Prophets? I know that you do.” Agrippa replied to Paul, “In a short time you will persuade me to become a Christian.” And Paul said, “I would wish to God, that whether in a short or long time, not only you, but also all who hear me this day, might become such as I am, except for these chains.” 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 26:24-32)

        Festus thought Paul was out of his mind, but Paul actually tried to persuade Festus to believe in the Lord. Although he ultimately failed, Paul did indeed preach the gospel before them. Therefore, it is by no means the case that whatever a spiritual person hopes for or prays for will come to pass; if the listener does not have an ear to hear, the message will not get through. In fact, “This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.”(1 Timothy 2:3-4) You see, God merely desires this; He does not make decisions for people, for He has given them free will, which He will not take back. Next comes the matter of his innocence, which we have shared about before. Although he was innocent, he was still compelled to appeal to Caesar (cf. Acts 25:6-12) and was sent to Rome.

4. Paul was taken by ship to Rome under the guard of the centurion Julius

“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. And embarking in an Adramyttian ship, which was about to sail to the regions along the coast of Asia, we put out to sea accompanied by Aristarchus, a Macedonian of Thessalonica. The next day we put in at Sidon; and Julius treated Paul with consideration and allowed him to go to his friends and receive care. From there we put out to sea and sailed under the shelter of Cyprus because the winds were contrary. When we had sailed through the sea along the coast of Cilicia and Pamphylia, we landed at Myra in Lycia. There the centurion found an Alexandrian ship sailing for Italy, and he put us aboard it. When we had sailed slowly for a good many days, and with difficulty had arrived off Cnidus, since the wind did not permit us to go farther, we sailed under the shelter of Crete, off Salmone; and with difficulty sailing past it we came to a place called Fair Havens, near which was the city of Lasea.”(Acts 27:1-8)

        We see that Luke’s account is quite detailed, much like a historical record, noting that “…Julius treated Paul with consideration and allowed him to go to his friends and receive care.”(Acts 27:3) After arriving at Lydda, they boarded another ship bound for Italy. “…since the wind did not permit us to go farther, we sailed under the shelter of Crete, off Salmone.”(Acts 27:7) until we reached Fair Havens.

5. Paul advises against continuing the voyage at Fair Havens 

“When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul began to admonish them, and said to them, “Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives.” But the centurion was more persuaded by the pilot and the captain of the ship than by what was being said by Paul. Because the harbor was not suitable for wintering, the majority reached a decision to put out to sea from there, if somehow they could reach Phoenix, a harbor of Crete, facing southwest and northwest, and spend the winter there. 

 When a moderate south wind came up, supposing that they had attained their purpose, they weighed anchor and began sailing along Crete, close inshore.”(Acts 27:9-13)

        We see Paul’s perspective, thinking their life was in danger; though we will later learn that this differed from God’s plan, it was close enough. Here we also see that God does not do everything that spiritual people say He will do, but there may be at least one exception. The Scripture says, “Thus Samuel grew and the LORD was with him and let none of his words fail.”(1 Samuel 3:19) It does not say here that Samuel had to receive God’s promise first before speaking, or that God would do what Samuel said, or both. Even so, with the Ark of the Covenant present, it still took a very long time before all Israel turned to the Lord, as the Scripture says, “From the day that the ark remained at Kiriath-jearim, the time was long, for it was twenty years; and all the house of Israel lamented after the LORD.”(1 Samuel 7:2) But the people did not listen to Paul, and furthermore, “When a moderate south wind came up, supposing that they had attained their purpose, they weighed anchor and began sailing along Crete, close inshore.”(Acts 27:13)

6. The people disregarded Paul’s advice, set sail, and faced peril

“But before very long there rushed down from the land a violent wind, called Euraquilo; and when the ship was caught in it and could not face the wind, we gave way to it and let ourselves be driven along. Running under the shelter of a small island called Clauda, we were scarcely able to get the ship’s boat under control. After they had hoisted it up, they used supporting cables in undergirding the ship; and fearing that they might run aground on the shallows of Syrtis, they let down the sea anchor and in this way let themselves be driven along. The next day as we were being violently storm-tossed, they began to jettison the cargo; and on the third day they threw the ship’s tackle overboard with their own hands. Since neither sun nor stars appeared for many days, and no small storm was assailing us, from then on all hope of our being saved was gradually abandoned.”(Acts 27:14-20)

        We saw that the ship could not withstand the wind called “Euraquilo,” so they tied up the small boat that had been hauled aboard by undergirding it with ropes; in the end, they could only lower the sail of the ship and let it drift. Seeing the fierce winds and waves pressing in, they despaired and concluded that salvation was impossible.

7. God promises everyone that only the ship will be lost, but they will be saved

“When they had gone a long time without food, then Paul stood up in their midst and said, “Men, you ought to have followed my advice and not to have set sail from Crete and incurred this damage and loss. Yet now I urge you to keep up your courage, for there will be no loss of life among you, but only of the ship. For this very night an angel of the God to whom I belong and whom I serve stood before me, saying, ‘Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.’ Therefore, keep up your courage, men, for I believe God that it will turn out exactly as I have been told. But we must run aground on a certain island.””(Acts 27:21-26)       

        We see how anxious the people were, so much so that they had eaten almost nothing for many days. Yet “Precious in the sight of the LORD Is the death of His godly ones.”(Psalm 116:15). Paul was clearly one of God’s saints, and when He called him, God had promised, “rescuing you from the Jewish people and from the Gentiles, to whom I am sending you.”(Acts 26:17) We can also see Paul’s faith; he believed God’s prophecy and told the people exactly that.

Please note that this article is an expansion of the topicwise Bible study held on Sunday (5/17/26). 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』。