First, we discussed James’s view in detail and saw that the concepts cited are scattered throughout various scriptures, as if the Bible had never used the term “Trinity,” yet the Bible does contain the concept that God is a triune God. Second, we observed that the apostles, elders, and the entire church agreed with James’s words, which led to an erroneous decision. We discussed in detail why this was absolutely not the will of the Holy Spirit, because the Holy Spirit’s will would never contradict what Jesus said. Finally, we addressed Silas and Mark, discussing the matter of Silas being a prophet and the inaccuracy of certain ancient manuscripts regarding Silas. For Mark, we refer a previous article.

1. James’s perspective

“After they had stopped speaking, James answered, saying, “Brethren, listen to me. Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. With this the words of the Prophets agree, just as it is written, ‘After these things I will return, And I will rebuild the tabernacle of David which has fallen, And I will rebuild its ruins, And I will restore it, So that the rest of mankind may seek the Lord, And all the Gentiles who are called by My name,’ Says the Lord, who makes these things known from long ago. Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath.””(Acts 15:13–21)

        As we mentioned last time, the Scripture makes it very clear that the reason for the First Council of Jerusalem was to decide whether to require circumcision for Gentiles.  After the extensive debates, Peter then expressed his opinion, essentially stating that we should not place the yoke of our ancestors—a burden we cannot bear—upon the necks of the disciples. He also stated a fact: “…Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe.”(Acts 15:7)

        Next, James shared his perspective, and also added, “Says the Lord, who makes these things known from long ago.”(Acts 15:18). He said too, “With this the words of the Prophets agree, …”(Acts 15:15) Indeed, such a concept exists in the Old Testament, but there is no corresponding verse that says, “So that the rest of mankind may seek the Lord, And all the Gentiles who are called by My name “(Acts 15:17) This is because the concept is scattered throughout various passages, just as the Bible never uses the term “Trinity,” yet it contains the concept that God is a triune God.

        First, let us see that God treats converted Gentiles and Israelites equally, as the Scripture states: “But if a stranger sojourns with you, and celebrates the Passover to the LORD, let all his males be circumcised, and then let him come near to celebrate it; and he shall be like a native of the land. But no uncircumcised person may eat of it. The same law shall apply to the native as to the stranger who sojourns among you.”(Exodus 12:48–49) The New Testament also makes this very clear: “For there is no partiality with God.”(Romans 2:11)

        As for Gentiles seeking Him, it is written: “Then in that day The nations will resort to the root of Jesse, Who will stand as a signal for the peoples; And His resting place will be glorious.”(Isaiah 11:10) That “root of Jesse” refers to Jesus: “Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ.”(Galatians 3:16) These verses also speak of Jesus Christ: ““I am the LORD, I have called You in righteousness, I will also hold You by the hand and watch over You, And I will appoint You as a covenant to the people, As a light to the nations, To open blind eyes, To bring out prisoners from the dungeon And those who dwell in darkness from the prison.”(Isaiah 42:6-7) It is stated even more clearly: “The Lord GOD, who gathers the dispersed of Israel, declares, “Yet others I will gather to them, to those already gathered.””(Isaiah 56:8) 

        We should pay attention to a particular style of writing in the Bible: “So the word of the LORD to them will be, “Order on order, order on order, Line on line, line on line,

A little here, a little there,” …”(Isaiah 28:13) Because it is written this way, we must read the entire Bible to possibly understand God’s laws likee Moses, just as the Scripture says, “He made known His ways to Moses, His acts to the sons of Israel.”(Psalm 103:7) Unless one is acting in faith, it is generally quite unlikely to read the entire Bible, except in special circumstances.

        Finally, he summarized his opinion: “Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood.”(Acts 15:19–20)

2. The erroneous decision of the apostles, the elders, and the whole church

“Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas⁠—Judas called Barsabbas, and Silas, leading men among the brethren, and they sent this letter by them, “The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings. “Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls, it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. “Therefore we have sent Judas and Silas, who themselves will also report the same things by word of mouth. 

“For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell.””(Acts 15:22–29)

        From this decision, we know that the apostles, the elders, and the whole church agreed with James’s words. They sent Bar-Saba’s Judas and Silas, who were leaders and prophets, back to Antioch with them, saying, “For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell.”(Acts 15:28-29) 

        This is absolutely not the will of the Holy Spirit, for the reason is simple: the will of the Holy Spirit would never contradict what Jesus said, for Jesus declared that all things are clean. As the Scripture says, “And He said to them, “Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?” (Thus He declared all foods clean.)”(Mark 7:18–19) This is what Paul understood: “I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean.”(Romans 14:14) He also said, “To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled.”(Titus 1:15)

        Some might wonder, how could the apostles, elders, and the entire church make a wrong decision? In fact, this is not the only instance. In “1169 Jesus’ resurrection and ascension, prayer, and Judas with his replacement – Acts (1)1-26,” under the section “4. Matthias, chosen by lot, was elected as the twelfth apostle,” we discussed in detail why the selection of Matthias was viewed from a human perspective.

        Finally, the New Testament mentions several men named James, but does not explicitly state which James is which; consequently, from a human perspective, there are differing interpretations. Since God deems it unnecessary for us to know which James is which, out of respect for God, there is truly no need for such a debate. Even if we were to debate it, there would be no definitive conclusion, because the Bible does not say so. If you ask Christians, they will certainly say we must respect God, but in reality, we can easily end up disrespecting God without even realizing it. Once we realize this, we must repent: “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)

3. Silas and Mark

“So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter. When they had read it, they rejoiced because of its encouragement. Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message. After they had spent time there, they (plural) were sent away from the brethren in peace to those who had sent them out. [But it seemed good to Silas to remain there.] But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord. After some days Paul said to Barnabas, “Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are.” Barnabas wanted to take John, called Mark, along with them also. But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work. And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. But Paul chose Silas and left, being committed by the brethren to the grace of the Lord. And he was traveling through Syria and Cilicia, strengthening the churches.”(Acts 15:30–41)

        Although this was a wrong decision, since the letter contained words of comfort, from a human perspective, everyone was pleased. It is specifically noted here that Judas and Silas were also prophets; in fact, there were many prophets in the early church. For example, the Scripture says, “As we were staying there for some days, a prophet named Agabus came down from Judea. And coming to us, he took Paul’s belt and bound his own feet and hands, and said, “This is what the Holy Spirit says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’””(Acts 21:10–11)

        This Agabus was no false prophet; he had previously proven himself, as the Scripture says, “Now at this time some prophets came down from Jerusalem to Antioch. One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius.”(Acts 11:27-28) We previously discussed Agabus in “1179 Gospel to Gentiles, angel rescues Peter, and Herod’s death – Acts(11)1–(12)19,” under section “3. Barnabas seeks Saul, and the man Agabus.” At that time, we explained that Agabus merely told Paul what the Holy Spirit had revealed would happen; he did not say that the Holy Spirit did not want Paul to go to Jerusalem. As a result, Paul went, so this does not mean that Paul was disobedient to God.

        There is nothing strange about this, for the Bible clearly states that the church is “…built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord.”(Ephesians 2:20-21) Some people therefore conclude that there are no prophets today, but this is wrong, because the Triune God has absolute sovereignty—how can we limit Him? A person filled with the Holy Spirit could certainly be a prophet.

        As for someone who claims to be a prophet, what we must do is discern. The Bible clearly states, “But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.’ You may say in your heart, ‘How will we know the word which the LORD has not spoken?’ When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.”(Deuteronomy 18:20–22)

        Since the text uses the plural form, it means both of them returned. We can see that the words found in some ancient manuscripts here are incorrect; otherwise, there would be an inconsistency. No wonder the Chinese Union Version places this only in the footnotes. However, from “But Paul chose Silas and left, being committed by the brethren to the grace of the Lord.”(Acts 15:40), we know that Silas returned to Antioch.

        Regarding Mark, we discussed the verse below in detail in “1180 Paul’s first missionary journey, and their expulsion – Acts(13)1-52,” specifically in section “3. The opening portion of Paul’s first ministry: From the Patriarchs to David.” The verse is “And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus.”(Acts 15:39) This should be related to Mark’s return; please refer to that article, and we will not elaborate further here.

        Finally, from the verse “And he was traveling through Syria and Cilicia, strengthening the churches.”(Acts 15:41), we know that Paul fulfilled his original intention, just as he had said to Barnabas, “…Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are.”(Acts 15:36).

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (3/22/26). 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，我们讨论了保罗和巴拿巴被迫从以哥念逃到吕高尼的事情。第二，我们说了保罗在路司得城医治生来瘸腿之人的事。第三是讨论了保罗几乎被石头打死的事情，并二人设立长老的事。第四是简短的提到了保罗第一次宣道的最后路程。最后讲到耶路撒冷的第一次会议及其缘由，并再次说到，在圣经中的排名的次序，通常都有其意义。                      

1. 保罗和巴拿巴从以哥念逃到吕高尼          

    「二人在以哥念同进犹太人的会堂，在那里讲的，叫犹太人和希腊人信的很多。但那不顺从的犹太人耸动外邦人，叫他们心里恼恨弟兄。二人在那里住了多日，倚靠主放胆讲道，主借他们的手施行神迹奇事，证明他的恩道。城里的众人就分了党：有附从犹太人的，有附从使徒的。那时，外邦人和犹太人并他们的官长一齐拥上来，要凌辱使徒，用石头打他们。使徒知道了，就逃往吕高尼的路司得、特庇两个城和周围地方去，在那里传福音。」(使徒行传 14:1-7)      

    虽然我们上次讲过，保罗和巴拿巴宣告了他们要转向外邦人去(参使徒行传 13:46-47)，我们看到他们在以哥念仍是同进犹太人的会堂，他们在以哥念讲的，使犹太人和外邦人信主的人相当多。但我们看到那不信主的犹太人终于成功的耸动众人反对他们，要用石头打他们，这计划显然是失败了，但使徒是因而逃到吕高尼。        

    所以基督徒遭迫害而可逃时是应该逃的，这就如经文所说的，「从这日起，耶路撒冷的教会大遭逼迫。除了使徒以外，门徒都分散在犹太和撒马利亚各处。」(使徒行传 8:1) 这其实是顺服神，因为福音就因此传开了。如果你对这点仍有疑问，我们不是看到天使直接拯救彼得出监狱吗？(参使徒行传 12:4-11) 天使帮助彼得逃呢！          

    我们看到了他们在以哥念的多日讲道是有效的，因为他们倚靠主。主也借他们的手施行神迹奇事，也看到神迹奇事的目的，本是要证明祂的恩道，就如经文所说，「…主借他们的手施行神迹奇事，证明他的恩道。」(使徒行传 14:3)    

2. 保罗在路司得城医治瘸腿的事件      

    「路司得城里坐著一个两脚无力的人，生来是瘸腿的，从来没有走过。他听保罗讲道，保罗定睛(G816)看他，见他有信心，可得痊愈，就大声说：「你起来，两脚站直！」那人就跳起来，而且行。众人看见保罗所做的事，就用吕高尼的话大声说：「有神借著人形降临在我们中间了！」于是称巴拿巴为宙斯，称保罗为希耳米，因为他说话领首。有城外宙斯庙的祭司，牵著牛，拿著花圈来到门前，要同众人向使徒献祭。巴拿巴、保罗二使徒听见，就撕开衣裳，跳进众人中间，喊著说：「诸君，为甚么做这事呢？我们也是人，性情和你们一样！我们传福音给你们，是叫你们离弃这些虚妄，归向那创造天、地、海和其中万物的永生神。他在从前的世代，任凭万国各行其道；然而为自己未尝不显出证据来，就如常施恩惠，从天降雨，赏赐丰年，叫你们饮食饱足，满心喜乐。」二人说了这些话，仅仅地拦住众人不献祭与他们。」(使徒行传 14:8-18)          

    当我们看到「定睛」这辞时，就会知道有大事将发生。这次是显给我们看，对一个被圣灵充满的人来说，是可以看到别人的信心的。圣灵也借保罗，用话语治愈了生来是瘸腿的，就像他自己说的，「除了基督借我做的那些事，我甚么都不敢提，只提他借我言语作为，用神迹奇事的能力，并圣灵的能力，使外邦人顺服。」(罗马书 15:18) 于是从人的角度看，众人就以为是保罗做的，认为巴拿巴和保罗是神。请注意这里巴拿巴的名字在前，这是从众人的角度看的，在这里并且也说明了他们为何如此这般，因为他们认为巴拿巴是宙斯，保罗是希耳米。使徒们知道自己的地位，说明自己是人，要传福音给他们使他们归于神，并简短的说到了一些神的作为，但「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)    

3. 保罗几乎被石头打死，并二人设立长老的事          

    「但有些犹太人从安提阿和以哥念来，挑唆众人，就用石头打保罗，以为他是死了，便拖到城外。门徒正围著他，他就起来，走进城去。 第二天，同巴拿巴往特庇去，对那城里的人传了福音，使好些人作门徒；就回路司得、以哥念、安提阿去，坚固门徒的心，劝他们恒守所信的道，又说：「我们进入神的国，必须经历许多艰难。」二人在各教会中选立了长老，又禁食祷告，就把他们交托所信的主。」(使徒行传 14:19-23)          

    这里记载了只有保罗被挑唆的众人用石头打，而巴拿巴没事，是因为他带头说话的。而且照神的旨意，他以后的宣道和巴拿巴无关，就像我们以前分享的，在保罗的第二次宣道中，「巴拿巴有意要带称呼马可的约翰同去，但保罗因为马可从前在旁非利亚离开他们，不和他们同去做工，就以为不可带他去。于是二人起了争论，甚至彼此分开。巴拿巴带著马可坐船往塞浦路斯去；保罗拣选了西拉也出去，蒙弟兄们把他交于主的恩中。」(使徒行传 15:37-40)        

    即使保罗几乎被打死，至少他是昏了过去，要不然别人不会以为他是死了，但他仍然走进城去，以显示自己告诉门徒自己没事。这也第一次应验了，「主对亚拿尼亚说：「你只管去。他是我所拣选的器皿，要在外邦人和君王并以色列人面前宣扬我的名。我也要指示他，为我的名必须受许多的苦难。」」(使徒行传 9:15-16)           

    保罗是预先知道要受苦难的，但仍然选择跟随主。在他的一生中，的确是遭遇了许多苦难，就像他在不得不为自己有使徒的身份而辩护时说的，「他们是基督的仆人吗？（我说句狂话）我更是！我比他们多受劳苦，多下监牢；受鞭打是过重的，冒死是屡次有的。被犹太人鞭打五次，每次四十，减去一下；被棍打了三次，被石头打了一次；遇著船坏三次，一昼一夜在深海里。又屡次行远路，遭江河的危险、盗贼的危险、同族的危险、外邦人的危险、城里的危险、旷野的危险、海中的危险、假弟兄的危险。受劳碌、受困苦、多次不得睡；又饥又渴，多次不得食；受寒冷，赤身露体。除了这外面的事，还有为众教会挂心的事，天天压在我身上。」(哥林多后书 11:23-28)         

    这里说到了「每次四十，减去一下」，是因为律法说，「恶人若该受责打，审判官就要叫他当面伏在地上，按著他的罪照数责打。只可打他四十下，不可过数；若过数，便是轻贱你的弟兄了。」(申命记 25:2-3) 犹太人为了避免轻贱弟兄，就打三十九下，也就是在最重的刑罚下，即使因错算而多打一次的情况下，仍在四十下之内，所以保罗是受到犹太人最重的刑罚。   

    「二人在各教会中选立了长老，又禁食祷告，就把他们交托所信的主。」(使徒行传 14:23) 这是在保罗的第一次宣道中他们设立的长老，显然那些长老信主的时间不很长久，但是设立长老有必要的，就像保罗以后做的一样，「我从前留你(提多)在克里特，是要你将那没有办完的事都办整齐了，又照我所吩咐你的，在各城设立长老。」(提多书 1:5) 虽然这里没有明说这些长老被圣灵充满过，但这些长老显然是被圣灵充满而有管理恩赐的人，因保罗经过了上边一带地方，就来到以弗所；在那里遇见几个门徒，知道他们只受了施洗约翰悔改的洗礼，而他们听见保罗的话，就奉主耶稣的名受洗。于是「保罗按手在他们头上，圣灵便降在他们身上，他们就说方言，又说预言。」(使徒行传 19:6) 他不会拣选不被圣灵充满的人。而且他明说了，「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) 所以那些长老是被圣灵充满而有管理恩赐的人。        

    这里我们也要谈一下禁食，禁食是主的命令，因经文说，「那时，约翰的门徒来见耶稣，说：「我们和法利赛人常常禁食，你的门徒倒不禁食，这是为甚么呢？」耶稣对他们说：「新郎和陪伴之人同在的时候，陪伴之人岂能哀恸呢？但日子将到，新郎要离开他们，那时候他们就要禁食。」(马太福音 9:14-15) 那新郎是指耶稣基督，顺服神，我们能禁食的时候，要禁食。关于胃有问题而不能禁食时，不要勉强，「…因为耶和华不像人看人：人是看外貌，耶和华是看内心。」(撒母耳记上 16:7)      

    「你禁食的时候，要梳头洗脸，不叫人看出你禁食来，只叫你暗中的父看见。你父在暗中察看，必然报答你。」(马太福音 6:17-18) 这里的报答并不是说一定要给你能力，而是说神会用祂的方式报答你，因神有绝对的主权，这当然也包括了赐给你能力，但为著得能力而禁食的教导是错误的。        

    那有人可能会说，这经文说，「至于这一类的鬼，若不祷告禁食，他就不出来。」(马太福音 17:21) 难道不是说要禁食得到能力赶这一类的鬼吗？不是。我们看前后文，「门徒暗暗地到耶稣跟前说：「我们为甚么不能赶出那鬼呢？」耶稣说：「是因你们的信心小。我实在告诉你们：你们若有信心像一粒芥菜种，就是对这座山说，『你从这边挪到那边』，它也必挪去，并且你们没有一件不能做的事了。」(马太福音 17:19-20) 所以是门徒的信心不够。耶稣能赶出那鬼，只是代表耶稣是常常禁食，因这样的事会随时发生。  

    那么禁食是为著什么呢？祷告寻求神的旨意。这是一个例子，「又有女先知，名叫亚拿，是亚设支派法内力的女儿，年纪已经老迈，从作童女出嫁的时候，同丈夫住了七年就寡居了，现在已经八十四岁，并不离开圣殿，禁食祈求，昼夜事奉神。」(路加福音 2:36-37) 她也的确知道了神的旨意，因「正当那时，她进前来称谢神，将孩子的事对一切盼望耶路撒冷得救赎的人讲说。」(路加福音 2:38)         

    我们也很早就看到另一个例子，就是「他们事奉主，禁食的时候，圣灵说：「要为我分派巴拿巴和扫罗，去做我召他们所做的工。」」(使徒行传 13:2) 「于是禁食祷告，按手在他们头上，就打发他们去了。」(使徒行传 13:3) 这就如同这一样，「二人在各教会中选立了长老，又禁食祷告，就把他们交托所信的主。」(使徒行传 14:23)    

4. 保罗第一次宣道的最后路程        

    「二人经过彼西底，来到旁非利亚。在别加讲了道，就下亚大利去，从那里坐船，往安提阿去。当初他们被众人所托，蒙神之恩，要办现在所做之工，就是在这地方。到了那里，聚集了会众，就述说神借他们所行的一切事，并神怎样为外邦人开了信道的门。二人就在那里同门徒住了多日。」(使徒行传 14:24-28)      

    这里的安提阿是指他们出发点的安提阿，不是使徒行传 13:14 所说的彼西底的安提阿。这里简述了他们宣教的最后路程，及回到出发点的安提阿和会众分享，「…神借他们所行的一切事，并神怎样为外邦人开了信道的门。」(使徒行传 14:27) 于是「二人就在那里同门徒住了多日。」(使徒行传 14:28) 直到「…保罗、巴拿巴和本会中几个人，为所辩论的上耶路撒冷去见使徒和长老。」(使徒行传 15:2)    

5. 耶路撒冷的第一次会议及其缘由        

    「有几个人从犹太下来，教训弟兄们说：「你们若不按摩西的规条受割礼，不能得救。」保罗、巴拿巴与他们大大地纷争辩论，众门徒就定规，叫保罗、巴拿巴和本会中几个人，为所辩论的上耶路撒冷去见使徒和长老。于是教会送他们起行。他们经过腓尼基、撒马利亚，随处传说外邦人归主的事，叫众弟兄都甚欢喜。到了耶路撒冷，教会和使徒并长老都接待他们，他们就述说神同他们所行的一切事。惟有几个信徒是法利赛教门的人，起来说：「必须给外邦人行割礼，吩咐他们遵守摩西的律法。」使徒和长老聚会商议这事。辩论已经多了，彼得就起来说：「诸位弟兄，你们知道神早已在你们中间拣选了我，叫外邦人从我口中得听福音之道，而且相信。知道人心的神也为他们作了见证，赐圣灵给他们，正如给我们一样；又借著信洁净了他们的心，并不分他们、我们。现在为甚么试探神，要把我们祖宗和我们所不能负的轭放在门徒的颈项上呢？我们得救乃是因主耶稣的恩，和他们一样，这是我们所信的。」众人都默默无声，听巴拿巴和保罗述说神借他们在外邦人中所行的神迹奇事。」(使徒行传 15:1-12)      

    第一次耶路撒冷会议的缘由，是为著要不要给外邦人行割礼，经文说得很清楚，请自己看一下经文，我们就不多说了。他们沿途并没有闲著，「…随处传说外邦人归主的事，叫众弟兄都甚欢喜。」(使徒行传 15:3)          

    到了耶路撒冷，他们被接待，也述说了神同他们所行的一切事。我们看到了那时的教会是有使徒和长老的，其实使徒本也是长老，虽然圣经只明说了彼得和约翰是长老，如经文分别所说，「我这作长老、作基督受苦的见证、同享后来所要显现之荣耀的，劝你们中间与我同作长老的人：」(彼得前书 5:1) 和「作长老的，写信给亲爱的该犹，就是我诚心所爱的。」(约翰三书 1:1) 以「神借著圣经告诉我们是一致的」来说，其他的使徒也应该是长老。        

    请注意，在会众辩论之前，「使徒和长老聚会商议这事。」(使徒行传 15:6) 这是因为他们本是教会中领头的，必须要在事前有某些但不是决定性的共识。然后才是辩论已经多了，彼得表示了他的意见，基本上就是不要把我们祖宗和我们所不能负的轭放在门徒的颈项上，请看经文中他的讨论，我们就不多说这点了。        

    结果是在和会众的辩论中，「众人都默默无声，听巴拿巴和保罗述说神借他们在外邦人中所行的神迹奇事。」(使徒行传 15:12)   

请注意，这时又是巴拿巴排在保罗之前，因保罗的第一次宣道，即使说话是以他为主，但本是圣灵安排的，「…要为我分派巴拿巴和扫罗，去做我召他们所做的工。」(使徒行传 13:2) 的确是叙述事情时，要以巴拿巴为主。所以排名的次序，在圣经中，通常都有其意义，当排名改变有意义时，要特别注意是为了什么。 

    请注意，这文章是基于周日(3/15/26)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，我們討論了保羅和巴拿巴被迫從以哥念逃到呂高尼的事情。第二，我們說了保羅在路司得城醫治生來瘸腿之人的事。第三是討論了保羅幾乎被石頭打死的事情，並二人設立長老的事。第四是簡短的提到了保羅第一次宣道的最後路程。最後講到耶路撒冷的第一次會議及其緣由，並再次說到，在聖經中的排名的次序，通常都有其意義。

1. 保羅和巴拿巴從以哥念逃到呂高尼

       「二人在以哥念同進猶太人的會堂，在那裏講的，叫猶太人和希臘人信的很多。但那不順從的猶太人聳動外邦人，叫他們心裏惱恨弟兄。二人在那裏住了多日，倚靠主放膽講道，主藉他們的手施行神蹟奇事，證明他的恩道。城裏的眾人就分了黨：有附從猶太人的，有附從使徒的。那時，外邦人和猶太人並他們的官長一齊擁上來，要凌辱使徒，用石頭打他們。使徒知道了，就逃往呂高尼的路司得、特庇兩個城和周圍地方去，在那裏傳福音。」(使徒行傳 14:1-7)

       雖然我們上次講過，保羅和巴拿巴宣告了他們要轉向外邦人去(參使徒行傳 13:46-47)，我們看到他們在以哥念仍是同進猶太人的會堂，他們在以哥念講的，使猶太人和外邦人信主的人相當多。但我們看到那不信主的猶太人終於成功的聳動眾人反對他們，要用石頭打他們，這計劃顯然是失敗了，但使徒是因而逃到呂高尼。

        所以基督徒遭迫害而可逃時是應該逃的，這就如經文所說的，「從這日起，耶路撒冷的教會大遭逼迫。除了使徒以外，門徒都分散在猶太和撒馬利亞各處。」(使徒行傳 8:1) 這其實是順服神，因為福音就因此傳開了。如果你對這點仍有疑問，我們不是看到天使直接拯救彼得出監獄嗎？(參使徒行傳 12:4-11) 天使幫助彼得逃呢！

        我們看到了他們在以哥念的多日講道是有效的，因為他們倚靠主。主也藉他們的手施行神蹟奇事，也看到神蹟奇事的目的，本是要證明祂的恩道，就如經文所說，「…主藉他們的手施行神蹟奇事，證明他的恩道。」(使徒行傳 14:3)

2. 保羅在路司得城醫治瘸腿的事件

       「路司得城裏坐着一個兩腳無力的人，生來是瘸腿的，從來沒有走過。他聽保羅講道，保羅定睛(G816)看他，見他有信心，可得痊愈，就大聲說：「你起來，兩腳站直！」那人就跳起來，而且行。眾人看見保羅所做的事，就用呂高尼的話大聲說：「有神藉着人形降臨在我們中間了！」於是稱巴拿巴為宙斯，稱保羅為希耳米，因為他說話領首。有城外宙斯廟的祭司，牽着牛，拿着花圈來到門前，要同眾人向使徒獻祭。巴拿巴、保羅二使徒聽見，就撕開衣裳，跳進眾人中間，喊着說：「諸君，為甚麼做這事呢？我們也是人，性情和你們一樣！我們傳福音給你們，是叫你們離棄這些虛妄，歸向那創造天、地、海和其中萬物的永生神。他在從前的世代，任憑萬國各行其道；然而為自己未嘗不顯出證據來，就如常施恩惠，從天降雨，賞賜豐年，叫你們飲食飽足，滿心喜樂。」二人說了這些話，僅僅地攔住眾人不獻祭與他們。」(使徒行傳 14:8-18)

        當我們看到「定睛」這辭時，就會知道有大事將發生。這次是顯給我們看，對一個被聖靈充滿的人來說，是可以看到別人的信心的。聖靈也藉保羅，用話語治癒了生來是瘸腿的，就像他自己說的，「除了基督藉我做的那些事，我甚麼都不敢提，只提他藉我言語作為，用神蹟奇事的能力，並聖靈的能力，使外邦人順服。」(羅馬書 15:18) 於是從人的角度看，眾人就以為是保羅做的，認為巴拿巴和保羅是神。請注意這裏巴拿巴的名字在前，這是從眾人的角度看的，在這裡並且也說明了他們為何如此這般，因為他們認為巴拿巴是宙斯，保羅是希耳米。使徒們知道自己的地位，說明自己是人，要傳福音給他們使他們歸於神，並簡短的說到了一些神的作為，但「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)

3. 保羅幾乎被石頭打死，並二人設立長老的事

       「但有些猶太人從安提阿和以哥念來，挑唆眾人，就用石頭打保羅，以為他是死了，便拖到城外。門徒正圍着他，他就起來，走進城去。 第二天，同巴拿巴往特庇去，對那城裏的人傳了福音，使好些人作門徒；就回路司得、以哥念、安提阿去，堅固門徒的心，勸他們恆守所信的道，又說：「我們進入神的國，必須經歷許多艱難。」二人在各教會中選立了長老，又禁食禱告，就把他們交託所信的主。」(使徒行傳 14:19-23)

       這裡記載了衹有保羅被挑唆的眾人用石頭打，而巴拿巴沒事，是因為他帶頭說話的。而且照神的旨意，他以後的宣道和巴拿巴無關，就像我們以前分享的，在保羅的第二次宣道中，「巴拿巴有意要帶稱呼馬可的約翰同去，但保羅因為馬可從前在旁非利亞離開他們，不和他們同去做工，就以為不可帶他去。於是二人起了爭論，甚至彼此分開。巴拿巴帶着馬可坐船往塞浦路斯去；保羅揀選了西拉也出去，蒙弟兄們把他交於主的恩中。」(使徒行傳 15:37-40)

        即使保羅幾乎被打死，至少他是昏了過去，要不然別人不會以為他是死了，但他仍然走進城去，以顯示自己告訴門徒自己沒事。這也第一次應驗了，「主對亞拿尼亞說：「你只管去。他是我所揀選的器皿，要在外邦人和君王並以色列人面前宣揚我的名。我也要指示他，為我的名必須受許多的苦難。」」(使徒行傳 9:15-16) 

        保羅是預先知道要受苦難的，但仍然選擇跟隨主。在他的一生中，的確是遭遇了許多苦難，就像他在不得不為自己有使徒的身份而辯護時說的，「他們是基督的僕人嗎？（我說句狂話）我更是！我比他們多受勞苦，多下監牢；受鞭打是過重的，冒死是屢次有的。被猶太人鞭打五次，每次四十，減去一下；被棍打了三次，被石頭打了一次；遇着船壞三次，一晝一夜在深海裏。又屢次行遠路，遭江河的危險、盜賊的危險、同族的危險、外邦人的危險、城裏的危險、曠野的危險、海中的危險、假弟兄的危險。受勞碌、受困苦、多次不得睡；又飢又渴，多次不得食；受寒冷，赤身露體。除了這外面的事，還有為眾教會掛心的事，天天壓在我身上。」(哥林多後書 11:23-28) 

        這裡說到了「每次四十，減去一下」，是因為律法說，「惡人若該受責打，審判官就要叫他當面伏在地上，按着他的罪照數責打。只可打他四十下，不可過數；若過數，便是輕賤你的弟兄了。」(申命記 25:2-3) 猶太人為了避免輕賤弟兄，就打三十九下，也就是在最重的刑罰下，即使因錯算而多打一次的情況下，仍在四十下之內，所以保羅是受到猶太人最重的刑罰。 

     「二人在各教會中選立了長老，又禁食禱告，就把他們交託所信的主。」(使徒行傳 14:23) 這是在保羅的第一次宣道中他們設立的長老，顯然那些長老信主的時間不很長久，但是設立長老有必要的，就像保羅以後做的一樣，「我從前留你(提多)在克里特，是要你將那沒有辦完的事都辦整齊了，又照我所吩咐你的，在各城設立長老。」(提多書 1:5) 雖然這裡沒有明説這些長老被聖靈充滿過，但這些長老顯然是被聖靈充滿而有管理恩賜的人，因保羅經過了上邊一帶地方，就來到以弗所；在那裏遇見幾個門徒，知道他們衹受了施洗約翰悔改的洗禮，而他們聽見保羅的話，就奉主耶穌的名受洗。於是「保羅按手在他們頭上，聖靈便降在他們身上，他們就說方言，又說預言。」(使徒行傳 19:6) 他不會揀選不被聖靈充滿的人。而且他明說了，「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) 所以那些長老是被聖靈充滿而有管理恩賜的人。

     這裡我們也要談一下禁食，禁食是主的命令，因經文說，「那時，約翰的門徒來見耶穌，說：「我們和法利賽人常常禁食，你的門徒倒不禁食，這是為甚麼呢？」耶穌對他們說：「新郎和陪伴之人同在的時候，陪伴之人豈能哀慟呢？但日子將到，新郎要離開他們，那時候他們就要禁食。」(馬太福音 9:14-15) 那新郎是指耶穌基督，順服神，我們能禁食的時候，要禁食。關於胃有問題而不能禁食時，不要勉強，「…因為耶和華不像人看人：人是看外貌，耶和華是看內心。」(撒母耳記上 16:7)

     「你禁食的時候，要梳頭洗臉，不叫人看出你禁食來，只叫你暗中的父看見。你父在暗中察看，必然報答你。」(馬太福音 6:17-18) 這裡的報答並不是說一定要給你能力，而是說神會用祂的方式報答你，因神有絕對的主權，這當然也包括了賜給你能力，但為著得能力而禁食的教導是錯誤的。

     那有人可能會說，這經文說，「至於這一類的鬼，若不禱告禁食，他就不出來。」(馬太福音 17:21) 難道不是說要禁食得到能力趕這一類的鬼嗎？不是。我們看前後文，「門徒暗暗地到耶穌跟前說：「我們為甚麼不能趕出那鬼呢？」耶穌說：「是因你們的信心小。我實在告訴你們：你們若有信心像一粒芥菜種，就是對這座山說，『你從這邊挪到那邊』，它也必挪去，並且你們沒有一件不能做的事了。」(馬太福音 17:19-20) 所以是門徒的信心不夠。耶穌能趕出那鬼，只是代表耶穌是常常禁食，因這樣的事會隨時發生。

    那麼禁食是為著什麼呢？禱告尋求神的旨意。這是一個例子，「又有女先知，名叫亞拿，是亞設支派法內力的女兒，年紀已經老邁，從作童女出嫁的時候，同丈夫住了七年就寡居了，現在已經八十四歲，並不離開聖殿，禁食祈求，晝夜事奉神。」(路加福音 2:36-37) 她也的確知道了神的旨意，因「正當那時，她進前來稱謝神，將孩子的事對一切盼望耶路撒冷得救贖的人講說。」(路加福音 2:38) 

     我們也很早就看到另一個例子，就是「他們事奉主，禁食的時候，聖靈說：「要為我分派巴拿巴和掃羅，去做我召他們所做的工。」」(使徒行傳 13:2) 「於是禁食禱告，按手在他們頭上，就打發他們去了。」(使徒行傳 13:3) 這就如同這一樣，「二人在各教會中選立了長老，又禁食禱告，就把他們交託所信的主。」(使徒行傳 14:23)

4. 保羅第一次宣道的最後路程

       「二人經過彼西底，來到旁非利亞。在別加講了道，就下亞大利去，從那裏坐船，往安提阿去。當初他們被眾人所託，蒙神之恩，要辦現在所做之工，就是在這地方。到了那裏，聚集了會眾，就述說神藉他們所行的一切事，並神怎樣為外邦人開了信道的門。二人就在那裏同門徒住了多日。」(使徒行傳 14:24-28)

     這裡的安提阿是指他們出發點的安提阿，不是使徒行傳 13:14 所說的彼西底的安提阿。這裡簡述了他們宣教的最後路程，及回到出發點的安提阿和會眾分享，「…神藉他們所行的一切事，並神怎樣為外邦人開了信道的門。」(使徒行傳 14:27) 於是「二人就在那裏同門徒住了多日。」(使徒行傳 14:28) 直到「…保羅、巴拿巴和本會中幾個人，為所辯論的上耶路撒冷去見使徒和長老。」(使徒行傳 15:2)

5. 耶路撒冷的第一次會議及其緣由

       「有幾個人從猶太下來，教訓弟兄們說：「你們若不按摩西的規條受割禮，不能得救。」保羅、巴拿巴與他們大大地紛爭辯論，眾門徒就定規，叫保羅、巴拿巴和本會中幾個人，為所辯論的上耶路撒冷去見使徒和長老。於是教會送他們起行。他們經過腓尼基、撒馬利亞，隨處傳說外邦人歸主的事，叫眾弟兄都甚歡喜。到了耶路撒冷，教會和使徒並長老都接待他們，他們就述說神同他們所行的一切事。惟有幾個信徒是法利賽教門的人，起來說：「必須給外邦人行割禮，吩咐他們遵守摩西的律法。」使徒和長老聚會商議這事。辯論已經多了，彼得就起來說：「諸位弟兄，你們知道神早已在你們中間揀選了我，叫外邦人從我口中得聽福音之道，而且相信。知道人心的神也為他們作了見證，賜聖靈給他們，正如給我們一樣；又藉着信潔淨了他們的心，並不分他們、我們。現在為甚麼試探神，要把我們祖宗和我們所不能負的軛放在門徒的頸項上呢？我們得救乃是因主耶穌的恩，和他們一樣，這是我們所信的。」眾人都默默無聲，聽巴拿巴和保羅述說神藉他們在外邦人中所行的神蹟奇事。」(使徒行傳 15:1-12)

        第一次耶路撒冷會議的緣由，是為著要不要給外邦人行割禮，經文說得很清楚，請自己看一下經文，我們就不多說了。他們沿途並沒有閑著，「…隨處傳說外邦人歸主的事，叫眾弟兄都甚歡喜。」(使徒行傳 15:3)

        到了耶路撒冷，他們被接待，也述說了神同他們所行的一切事。我們看到了那時的教會是有使徒和長老的，其實使徒本也是長老，雖然聖經只明說了彼得和約翰是長老，如經文分別所說，「我這作長老、作基督受苦的見證、同享後來所要顯現之榮耀的，勸你們中間與我同作長老的人：」(彼得前書 5:1) 和「作長老的，寫信給親愛的該猶，就是我誠心所愛的。」(約翰三書 1:1) 以「神藉著聖經告訴我們是一致的」來說，其他的使徒也應該是長老。

                    請注意，這文章是基於週日(3/15/26)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』。

     請注意，在會眾辯論之前，「使徒和長老聚會商議這事。」(使徒行傳 15:6) 這是因為他們本是教會中領頭的，必須要在事前有某些但不是決定性的共識。然後才是辯論已經多了，彼得表示了他的意見，基本上就是不要把我們祖宗和我們所不能負的軛放在門徒的頸項上，請看經文中他的討論，我們就不多說這點了。

     結果是在和會眾的辯論中，「眾人都默默無聲，聽巴拿巴和保羅述說神藉他們在外邦人中所行的神蹟奇事。」(使徒行傳 15:12)   請注意，這時又是巴拿巴排在保羅之前，因保羅的第一次宣道，即使說話是以他為主，但本是聖靈安排的，「…要為我分派巴拿巴和掃羅，去做我召他們所做的工。」(使徒行傳 13:2) 的確是敘述事情時，要以巴拿巴為主。所以排名的次序，在聖經中，通常都有其意義，當排名改變有意義時，要特別注意是為了什麼。

First, we discussed how Paul and Barnabas were forced to flee from Iconium to Lycaonia. Second, we spoke about Paul’s healing of a man who had been lame from birth in the city of Lystra. Third, we discussed the incident where Paul was nearly stoned to death and the establishment of elders by the two of them. Fourth, we briefly touched on the final leg of Paul’s first missionary journey. Finally, we addressed the first council of Jerusalem and its background, noting once again that the order of names in the Bible usually carries significance.

1. Paul and Barnabas fled from Iconium to Lycaonia

“In Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a large number of people believed, both of Jews and of Greeks. But the Jews who disbelieved stirred up the minds of the Gentiles and embittered them against the brethren. Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands. But the people of the city were divided; and some sided with the Jews, and some with the apostles. And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them, they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region; and there they continued to preach the gospel.”(Acts 14:1-7)

        Although we mentioned last time that Paul and Barnabas had declared their intention to turn to the Gentiles (see Acts 13:46-47), we see that in Iconium they still went into the Jewish synagogues together. What they preached in Iconium led many Jews and Gentiles to believe in the Lord. However, we see that the unbelieving Jews eventually succeeded in stirring up the crowd against them, intending to stone them. This plan clearly failed, but the apostles consequently fled to Lycaonia.

        Therefore, when Christians face persecution and have the opportunity to flee, they should do so. This is just as the Scripture says, “…And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.”(Acts 8:1) This was actually an act of obedience to God, because the gospel was thus spread. If you still have doubts about this, did we not see an angel directly rescue Peter from prison? (See Acts 12:4–11) The angel helped Peter escape!

        We saw that their many days of preaching in Iconium were effective because they relied on the Lord. The Lord also performed signs and wonders through their hands, and we saw that the purpose of these signs and wonders was to confirm His message of grace, just as the Scripture says, “…the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands.”(Acts 14:3)

2. The incident of Paul healing a lame man in Lystra

“At Lystra a man was sitting who had no strength in his feet, lame from his mother’s womb, who had never walked. This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well, said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk. When the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out and saying, “Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. In the generations gone by He permitted all the nations to go their own ways; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them.”(Acts 14:8–18)

        When we see the word “fix the gaze,” we know something significant is about to happen. This instance shows us that a person filled with the Holy Spirit can see the faith of others. The Holy Spirit also healed a man who had been lame from birth through Paul’s words, just as Paul himself said, “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.”(Romans 15:18) So, from a human perspective, the crowd assumed Paul was the one doing these things and regarded Barnabas and Paul as gods. Note that Barnabas’s name is listed first here; this reflects the crowd’s perspective. It also explains why they behaved this way, for they believed Barnabas was Zeus and Paul was Hermes. The apostles were aware of their own status; they made it clear that they were merely human, sent to preach the gospel to them so that they might turn to God. They briefly spoke of some of God’s works, but “Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them.”(Acts 14:18)

3. Paul’s near-fatal stoning and the appointment of elders

“But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. But while the disciples stood around him, he got up and entered the city. The next day he went away with Barnabas to Derbe. After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.”(Acts 14:19–23)

        This account records that only Paul was stoned by the incited crowd, while Barnabas was unharmed because Paul had taken the lead in speaking. Moreover, according to God’s will, his subsequent ministry had nothing to do with Barnabas. As we shared earlier, during Paul’s second missionary journey, “Barnabas wanted to take John, called Mark, along with them also. But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work. And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. But Paul chose Silas and left, being committed by the brethren to the grace of the Lord.”(Acts 15:37–40)

        Even though Paul was nearly beaten to death—at the very least, he had fainted, otherwise people would not have thought he was dead—he still went into the city to show the disciples that he was unharmed. This was also the first fulfillment of the Lord’s words to Ananias: “But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake.””(Acts 9:15-16) 

        Paul knew in advance that he would suffer, yet he still chose to follow the Lord. Throughout his life, he indeed endured many sufferings, just as he said when he had to defend his status as an apostle: “Are they servants of Christ?⁠—I speak as if insane⁠—I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. Apart from such external things, there is the daily pressure on me of concern for all the churches.”(2 Corinthians 11:23–28) 

        The reference here to “the Jews thirty-nine lashes” stems from the Law, which states: “…it shall be if the wicked man deserves to be beaten, the judge shall then make him lie down and be beaten in his presence with the number of stripes according to his guilt. He may beat him forty times but no more, so that he does not beat him with many more stripes than these and your brother is not degraded in your eyes.”(Deuteronomy 25:2-3) To avoid showing degrading for their brother, the Jews would administer thirty-nine lashes; that is, even if they accidentally gave one extra lash due to a miscount, it would still remain within the limit of forty. Therefore, Paul received the most severe punishment the Jews could impose. 

        “When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.”(Acts 14:23) These were the elders appointed during Paul’s first missionary journey. Clearly, these elders had not been believers for very long, but appointing elders was necessary, just as Paul did later: “For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you.”(Titus 1:5) Although it is not explicitly stated here that these elders were filled with the Holy Spirit, they were clearly people filled with the Holy Spirit and endowed with the gift of leadership. For after Paul had traveled through that region, he came to Ephesus; where he met some disciples and learned that they had received only John the Baptist’s baptism of repentance. When they heard Paul’s message, they were baptized in the name of the Lord Jesus. Then “…when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying.”(Acts 19:6) He does not choose those who are not filled with the Holy Spirit. Moreover, He clearly states, “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) Therefore, these elders are people filled with the Holy Spirit and endowed with the gift of leadership.

        Here we must also discuss fasting. Fasting is the Lord’s command, for the Scripture says, “Then the disciples of John came to Him, asking, “Why do we and the Pharisees fast, but Your disciples do not fast?” And Jesus said to them, “The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast.”(Matthew 9:14–15) The bridegroom refers to Jesus Christ. In obedience to God, we should fast when we are able to. However, if you have stomach problems and cannot fast, do not force yourself, “…for man looks at the outward appearance, but the LORD looks at the heart.”(1 Samuel 16:7)

        “But you, when you fast, anoint your head and wash your face so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.”(Matthew 6:17-18) The “reward” mentioned here does not mean that God will necessarily grant you power; rather, it means that God will reward you in His own way, for God has absolute sovereignty. This certainly includes granting you power, but the teaching that one should fast specifically to obtain power is erroneous.

        Someone might say, “[But this kind does not go out except by prayer and fasting.”]”(Matthew 17:21). Doesn’t that mean we must fast to gain the power to cast out this kind of demon? No. Let’s look at the context: “Then the disciples came to Jesus privately and said, “Why could we not drive it out?” And He said to them, “Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible to you.”(Matthew 17:19–20) So it was the disciples’ lack of faith. Jesus was able to cast out that demon, but this merely illustrates that Jesus often fasted, because such incidents could happen at any time.

        So what is the purpose of fasting? To pray and seek God’s will. Here is an example: “And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced in years and had lived with her husband seven years after her marriage, and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers.”(Luke 2:36–37) She truly knew God’s will, for “At that very moment she came up and began giving thanks to God, and continued to speak of Him to all those who were looking for the redemption of Jerusalem.”(Luke 2:38)  

        We also see another example early on: “While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.””(Acts 13:2) “Then, when they had fasted and prayed and laid their hands on them, they sent them away.”(Acts 13:3) This is similar to the following: “When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.”(Acts 14:23)

4. The final leg of Paul’s first missionary journey

“They passed through Pisidia and came into Pamphylia. When they had spoken the word in Perga, they went down to Attalia. From there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished. When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. And they spent a long time with the disciples.” (Acts 14:24–28)

        The “Antioch” mentioned here refers to the Antioch from which they had set out, not the Antioch in Pisidia mentioned in Acts 13:14. This passage briefly describes the final leg of their missionary journey and their return to the original Antioch to share with the congregation “…all things that God had done with them and how He had opened a door of faith to the Gentiles.”(Acts 14:27) So “…they spent a long time with the disciples.”(Acts 14:28) Until “…the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.”(Acts 15:2)

5. The first council in Jerusalem and its background

“Some men came down from Judea and began teaching the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren. When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to direct them to observe the Law of Moses.” The apostles and the elders came together to look into this matter. After there had been much debate, Peter stood up and said to them, “Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; and He made no distinction between us and them, cleansing their hearts by faith. Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.” All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles.”(Acts 15:1-12)

        The reason for the first council of Jerusalem was the question of whether to require circumcision for Gentiles. The Scripture makes this very clear; please read the passage for yourself, and we will say no more. They were not idle along the way: “…describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren.”(Acts 15:3)

        When they arrived in Jerusalem, they were welcomed, and they reported all that God had done with them. We see that the church at that time had apostles and elders; in fact, the apostles were also elders, although the Bible explicitly names only Peter and John as elders, as the respective passages state: “Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed.”(1 Peter 5:1) and “The elder to the beloved Gaius, whom I love in truth.”(3 John 1:1) Since “what God tells us through Bible is consistent,” the other apostles must also have been elders.

        Note that before the congregation debated the matter, “The apostles and the elders came together to look into this matter.”(Acts 15:6) This is because they were the leaders of the church and needed to reach a certain—though not definitive—consensus beforehand. Only then did the debate ensue. After much discussion, Peter expressed his opinion, which essentially was not to place a yoke on the disciples’ necks that our ancestors and we ourselves could not bear. Please refer to his discussion in the text; we will not elaborate further on this point.

        The result was that during the debate with the assembly, “All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles.”(Acts 15:12) Note that here again, Barnabas is listed before Paul. Although Paul was the primary speaker during his first missionary journey, it was ultimately the Holy Spirit who arranged it: “…Set apart for Me Barnabas and Saul for the work to which I have called them.”(Acts 13:2) Indeed, when recounting events, Barnabas should be the primary focus. Therefore, the order of names in the Bible usually carries significance; when the order changes in a meaningful way, we should pay special attention to the reason behind it.

Please note: This article is based on the Sunday (3/15/26) topicwise Bible study, but with expansion. Unless otherwise specified, verses refer to those in NASB95. If past articles are referenced, they can be found on our website, ‘https://a-christian-voice.com/‘, under ‘On spiritual understanding about life.’

    首先，我们看到保罗的第一次宣道是和巴拿巴同去的，是圣灵特别指定的。第二，我们说到塞浦路斯之帕弗行法术的巴耶稣，和方伯士求保罗看到神迹信主，也看到神的怜悯和恩典。第三，我们谈到可借镜的保罗第一次宣讲的开始部份，是从先祖讲到大卫，看经文及旧约的相关经文就很清楚，我们也谈了一点关于排名次序的问题。第四，我们是在说保罗宣讲之中间部份，从施洗约翰讲到耶稣基督。第五是讲到保罗说的因信称义之最后部份。第六是说到保罗和巴拿巴之宣称，是转向外邦人去作他们的光。最后是谈到保罗和巴拿巴的被逐，及他们被圣灵充满的得安慰。                  

1. 保罗的第一次宣道是和巴拿巴同去的        

    「在安提阿的教会中有几位先知和教师，就是巴拿巴和称呼尼结的西面，古利奈人路求，与分封之王希律同养的马念，并扫罗。他们事奉主，禁食的时候，圣灵说：「要为我分派巴拿巴和扫罗，去做我召他们所做的工。」于是禁食祷告，按手在他们头上，就打发他们去了。」(使徒行传 13:1-3)        

    我们看到神的工作是不分种族的，「因为神不偏待人。」(罗马书 2:11) 在安提阿的教会中有的先知和教师，包括了各种人，甚至于有和分封之王希律同养的马念，和那时仍称为扫罗的保罗。我们看到了第一次的宣教是圣灵开始的，是祂特别指定的，带著神的祝福。「于是禁食祷告，按手在他们头上，就打发他们去了。」(使徒行传 13:3)    

2. 塞浦路斯之帕弗的巴耶稣和方伯之信主        

    「他们既被圣灵差遣，就下到西流基，从那里坐船往塞浦路斯去。到了撒拉米，就在犹太人各会堂里传讲神的道，也有约翰作他们的帮手。经过全岛，直到帕弗，在那里遇见一个有法术、假充先知的犹太人，名叫巴耶稣。这人常和方伯士求保罗同在。士求保罗是个通达人，他请了巴拿巴和扫罗来，要听神的道。只是那行法术的以吕马（这名翻出来就是「行法术」的意思）敌挡使徒，要叫方伯不信真道。扫罗又名保罗，被圣灵充满，定睛看他，说：「你这充满各样诡诈奸恶，魔鬼的儿子，众善的仇敌，你混乱主的正道还不止住吗？现在主的手加在你身上，你要瞎眼，暂且不见日光。」 他的眼睛立刻昏蒙黑暗，四下里求人拉著手领他。方伯看见所做的事，很希奇主的道，就信了。」(使徒行传 13:4-12)          

    经文清楚的说明他们到帕弗的行程，遇见了行法术的巴耶稣，神借著扫罗(现称保罗)在他身上行了神迹，使他暂且不见日光，「方伯(士求保罗)看见所做的事，很希奇主的道，就信了。」(使徒行传 13:12) 在这里，我们也可以看到神是有怜悯有恩典的神，因为既使巴耶稣行法术敌挡使徒，神也只是让他暂时失明，不是永久的失明。    

3. 保罗第一次宣道的从先祖到大卫之开始部份          

    「保罗和他的同人从帕弗开船，来到旁非利亚的别加，约翰就离开他们，回耶路撒冷去。他们离了别加往前行，来到彼西底的安提阿，在安息日进会堂坐下。读完了律法和先知的书，管会堂的叫人过去，对他们说：「二位兄台，若有甚么劝勉众人的话，请说。」保罗就站起来，举手说：「以色列人和一切敬畏神的人，请听。这以色列民的神拣选了我们的祖宗，当民寄居埃及的时候，抬举他们，用大能的手领他们出来；又在旷野容忍他们约有四十年。既灭了迦南地七族的人，就把那地分给他们为业。此后，给他们设立士师，约有四百五十年，直到先知撒母耳的时候。「后来他们求一个王，神就将便雅悯支派中基士的儿子扫罗，给他们作王四十年。既废了扫罗，就选立大卫作他们的王，又为他作见证说：『我寻得耶西的儿子大卫，他是合我心意的人，凡事要遵行我的旨意。』」」(使徒行传 13:13-22)      

    我们看到当时会堂在安息的程序是先读经后讲道，因经文是说，「读完了律法和先知的书，管会堂的叫人过去，对他们说：「二位兄台，若有甚么劝勉众人的话，请说。」」(使徒行传 13:15) 这是和耶稣做的相同，「耶稣来到拿撒勒，就是他长大的地方。在安息日，照他平常的规矩进了会堂，站起来要念圣经。」(路加福音 4:16)      

    经文中，这是第一次保罗的名字在他的同人巴拿巴前面，因为是保罗开始代表他们开始讲话，在这之前，都是巴拿巴在前，因为神的旨意是要在以后的宣道中，要以保罗为主。要看到这一点，在保罗的第二次宣道时，经文说，「巴拿巴有意要带称呼马可的约翰同去，但保罗因为马可从前在旁非利亚(的别加)离开他们，不和他们同去做工，就以为不可带他去。于是二人起了争论，甚至彼此分开。巴拿巴带著马可坐船往塞浦路斯去；保罗拣选了西拉也出去，蒙弟兄们把他交于主的恩中。」(使徒行传 15:37-40)           

    虽然保罗和巴拿巴都是被圣灵充满的人，显然他们有不同的功用，神要保罗去第二次的宣道，而劝慰子巴拿巴则是带著马可去塞浦路斯，这应该和马可的归回有关。马可的确是回归了，因保罗在经文中说，「…你来的时候，要把马可带来，因为他在传道的事上于我有益处。」(提摩太后书 4:11) 我们看到了保罗和巴拿巴的排名次序，常常是和他们的重要性和职份有关，我们以后会再谈这点，现在就不多说了。        

    经文接著讲在彼西底的安提阿发生的事情，也就是保罗在第一次宣道的旅行中的，在传福音时可借镜的第一次宣讲。我们分成三段来分享，开始时就简洁的从先祖说到大卫中旧约的事，请自己看一下清楚的经文，及旧约相关的经文，我们就不在这里多说了。    

4. 保罗的从施洗约翰到耶稣基督之中间部份          

    「从这人的后裔中，神已经照著所应许的，为以色列人立了一位救主，就是耶稣。在他没有出来以先，约翰向以色列众民宣讲悔改的洗礼。约翰将行尽他的程途说：『你们以为我是谁？我不是基督。只是有一位在我以后来的，我解他脚上的鞋带也是不配的。』「弟兄们，亚伯拉罕的子孙和你们中间敬畏神的人哪，这救世的道是传给我们的。耶路撒冷居住的人和他们的官长，因为不认识基督，也不明白每安息日所读众先知的书，就把基督定了死罪，正应了先知的预言。虽然查不出他有当死的罪来，还是求彼拉多杀他。既成就了经上指著他所记的一切话，就把他从木头上取下来，放在坟墓里。神却叫他从死里复活。那从加利利同他上耶路撒冷的人多日看见他，这些人如今在民间是他的见证。「我们也报好信息给你们，就是那应许祖宗的话，神已经向我们这作儿女的应验，叫耶稣复活了。正如诗篇第二篇上记著说：『你是我的儿子，我今日生你。』论到神叫他从死里复活，不再归于朽坏，就这样说：『我必将所应许大卫那圣洁可靠的恩典，赐给你们。』又有一篇上说：『你必不叫你的圣者见朽坏。』大卫在世的时候，遵行了神的旨意，就睡了，归到他祖宗那里，已见朽坏；惟独神所复活的，他并未见朽坏。」」(使徒行传 13:23-37)          

    一开始就说明，「所应许的原是向亚伯拉罕和他子孙说的；神并不是说「众子孙」，指著许多人，乃是说「你那一个子孙」，指著一个人，就是基督。」(加拉太书 3:16) 也就是，「耶和华就对我(摩西)说：『他们所说的是。我必在他们弟兄中间，给他们兴起一位先知像你。我要将当说的话传给他；他要将我一切所吩咐的都传给他们。谁不听他奉我名所说的话，我必讨谁的罪。』」(申命记 18:17-19) 这是指耶稣基督，因为「信他的人，不被定罪；不信的人，罪已经定了，因为他不信神独生子的名。」(约翰福音 3:18) 很清楚的看见，「谁不听他奉我名所说的话，我必讨谁的罪。」(申命记 18:19)        

    然后说到，施洗约翰是耶稣的先锋，宣讲悔改的洗礼，且提到了他的见证。接著就讲到耶稣的到来，被钉十字架而死，看见的人见证了祂从死里复活，「耶稣被交给人，是为我们的过犯；复活，是为叫我们称义。(罗马书 4:25) 祂道成肉身时是完全的人，人是不能自己复活的，所以是「…神却叫他从死里复活了，我们都是为这事作见证。」(使徒行传 3:15) 因此可见，「按圣善的灵说，因从死里复活，以大能显明是神的儿子。」(罗马书 1:4) 「…有基督耶稣已经死了，而且从死里复活，现今在神的右边，也替我们祈求。」(罗马书 8:34) 当然是「惟独神所复活的，他并未见朽坏。」(使徒行传 13:37) 在这里引用了相关诗篇的经文，请自己看一下这一段经文及旧约的相关经文，我们就不多说了。    

5. 保罗的因信称义之最后部份        

    「所以弟兄们，你们当晓得：赦罪的道是由这人传给你们的。你们靠摩西的律法，在一切不得称义的事上信靠这人，就都得称义了。所以，你们务要小心，免得先知书上所说的临到你们。主说：『你们这轻慢的人要观看、要惊奇、要灭亡，因为在你们的时候，我行一件事，虽有人告诉你们，你们总是不信。』」(使徒行传 13:38-41)      

    现在来到了新约时代，就是我们生活日子的时代。先是说开始只要是因著信就得称义了，也就是，「我们既因信称义，就借著我们的主耶稣基督得与神相和。」(罗马书 5:1) 祂为救恩开了一扇宽大的门，只因「他愿意万人得救，明白真道。」(提摩太前书 2:4) 这是看起来太过简单的事，难怪「…虽有人告诉你们，你们总是不信。」(使徒行传 13:41) 人的心会多么的刚硬啊！我们实在要有个因信称义的开始，而后非要走上成圣的道路不可。要坚持，不要像底马，他本是保罗的同工，是基督徒，但「因为底马贪爱现今的世界，就离弃我(保罗)往帖撒罗尼迦去了。…」(提摩太后书 4:10) 而基督徒本是要从世界出来，耶稣说得很清楚，「我已将你的道赐给他们。世界又恨他们，因为他们不属世界，正如我不属世界一样。」(约翰福音 17:14) 在成圣的道路上，要坚持，不要像底马般的堕落。    

6. 保罗和巴拿巴之转向外邦人去作他们的光        

    「他们出会堂的时候，众人请他们到下安息日再讲这话给他们听。散会以后，犹太人和敬虔进犹太教的人多有跟从保罗、巴拿巴的。二人对他们讲道，劝他们务要恒久在神的恩中。到下安息日，合城的人几乎都来聚集，要听神的道。但犹太人看见人这样多，就满心嫉妒，硬驳保罗所说的话，并且毁谤。保罗和巴拿巴放胆说：「神的道先讲给你们，原是应当的；只因你们弃绝这道，断定自己不配得永生，我们就转向外邦人去。因为主曾这样吩咐我们说：『我已经立你作外邦人的光，叫你施行救恩，直到地极。』」外邦人听见这话，就欢喜了，赞美神的道；凡预定得永生的人都信了。于是主的道传遍了那一带地方。」(使徒行传 13:42-49)        

    这很清楚的说明保罗的宣讲是有效的，因为有些人跟从了保罗和巴拿巴，而且要他们下一个安息日再来。这也看到了犹太人的反应，就是嫉妒，硬驳，和毁谤。于是他们声称了自己是外邦人的使徒，外邦人自然会很高兴，「…凡预定得永生的人都信了。于是主的道传遍了那一带地方。」(使徒行传 13:48-49)      

    要注意的一点是在这经文，「因为主曾这样吩咐我们说：『我已经立你作外邦人的光，叫你施行救恩，直到地极。』」(使徒行传 13:47) 前面用的是复数的我们，代表是两人的宣称，后面用的是单数的你字，「…因我(保罗)是外邦人的使徒，所以敬重我的职分。」(罗马书 11:13) 而巴拿巴不是，因经文说，「从雅各那里来的人未到以先，他和外邦人一同吃饭；及至他们来到，他因怕奉割礼的人，就退去与外邦人隔开了。其余的犹太人也都随著他装假，甚至连巴拿巴也随伙装假。」(加拉太书 2:12-13) 如果巴拿巴是外邦人的使徒，他是不会这样做的。        

7. 保罗和巴拿巴被逐后被圣灵充满      

    「但犹太人挑唆虔敬尊贵的妇女和城内有名望的人，逼迫保罗、巴拿巴，将他们赶出境外。二人对著众人跺下脚上的尘土，就往以哥念去了。门徒满心喜乐，又被圣灵充满。」(使徒行传 13:50-52)        

    这是他们第一次因犹太人的嫉妒和毁谤而被逐，二人对著众人跺下脚上的尘土，使我们想到耶稣的话，「凡不接待你们(十二个使徒)、不听你们话的人，你们离开那家或是那城的时候，就把脚上的尘土跺下去。我实在告诉你们：当审判的日子，所多玛和蛾摩拉所受的，比那城还容易受呢！」(马太福音 10:14-15) 不知道在彼西底的安提阿之犹太人，会受到何种的审判，然后就去了下一站的以哥念。        

    他们满心喜乐是不奇怪的，因为和这类似，「他们(使徒)离开公会，心里欢喜，因被算是配为这名受辱。」(使徒行传 5:41) 保罗深深的知道，「我为这福音奉派作传道的，作使徒，作师傅。为这缘故，我也受这些苦难，然而我不以为耻。因为知道我所信的是谁，也深信他能保全我所交付他的，直到那日。」(提摩太后书 1:11-12) 我们也看到了，圣灵也以被圣灵充满去安慰他们，难怪保罗会说，「愿颂赞归与我们的主耶稣基督的父神，就是发慈悲的父，赐各样安慰的神。」(哥林多后书 1:3)

    请注意，这文章是基于周日(2/22/26)的专题查经，经文除了特别注明外，是基于和合本，所引用过去的文章，在我们的网站，『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』。    

           首先，我們看到保羅的第一次宣道是和巴拿巴同去的，是聖靈特別指定的。第二，我們說到塞浦路斯之帕弗行法術的巴耶穌，和方伯士求保羅看到神蹟信主，也看到神的憐憫和恩典。第三，我們談到可借鏡的保羅第一次宣講的開始部份，是從先祖講到大衞，看經文及舊約的相關經文就很清楚，我們也談了一點關於排名次序的問題。第四，我們是在說保羅宣講之中間部份，從施洗約翰講到耶穌基督。第五是講到保羅說的因信稱義之最後部份。第六是說到保羅和巴拿巴之宣稱，是轉向外邦人去作他們的光。最後是談到保羅和巴拿巴的被逐，及他們被聖靈充滿的得安慰。

1. 保羅的第一次宣道是和巴拿巴同去的

       「在安提阿的教會中有幾位先知和教師，就是巴拿巴和稱呼尼結的西面，古利奈人路求，與分封之王希律同養的馬念，並掃羅。他們事奉主，禁食的時候，聖靈說：「要為我分派巴拿巴和掃羅，去做我召他們所做的工。」於是禁食禱告，按手在他們頭上，就打發他們去了。」(使徒行傳 13:1-3)

       我們看到神的工作是不分種族的，「因為神不偏待人。」(羅馬書 2:11) 在安提阿的教會中有的先知和教師，包括了各種人，甚至於有和分封之王希律同養的馬念，和那時仍稱為掃羅的保羅。我們看到了第一次的宣教是聖靈開始的，是祂特別指定的，帶著神的祝福。「於是禁食禱告，按手在他們頭上，就打發他們去了。」(使徒行傳 13:3)

2. 塞浦路斯之帕弗的巴耶穌和方伯之信主

       「他們既被聖靈差遣，就下到西流基，從那裏坐船往塞浦路斯去。到了撒拉米，就在猶太人各會堂裏傳講神的道，也有約翰作他們的幫手。經過全島，直到帕弗，在那裏遇見一個有法術、假充先知的猶太人，名叫巴耶穌。這人常和方伯士求保羅同在。士求保羅是個通達人，他請了巴拿巴和掃羅來，要聽神的道。只是那行法術的以呂馬（這名翻出來就是「行法術」的意思）敵擋使徒，要叫方伯不信真道。掃羅又名保羅，被聖靈充滿，定睛看他，說：「你這充滿各樣詭詐奸惡，魔鬼的兒子，眾善的仇敵，你混亂主的正道還不止住嗎？現在主的手加在你身上，你要瞎眼，暫且不見日光。」 他的眼睛立刻昏蒙黑暗，四下裏求人拉着手領他。方伯看見所做的事，很希奇主的道，就信了。」(使徒行傳 13:4-12)

       經文清楚的說明他們到帕弗的行程，遇見了行法術的巴耶穌，神藉著掃羅(現稱保羅)在他身上行了神蹟，使他暫且不見日光，「方伯(士求保羅)看見所做的事，很希奇主的道，就信了。」(使徒行傳 13:12) 在這裡，我們也可以看到神是有憐憫有恩典的神，因為既使巴耶穌行法術敵擋使徒，神也只是讓他暫時失明，不是永久的失明。

3. 保羅第一次宣道的從先祖到大衞之開始部份

       「保羅和他的同人從帕弗開船，來到旁非利亞的別加，約翰就離開他們，回耶路撒冷去。他們離了別加往前行，來到彼西底的安提阿，在安息日進會堂坐下。讀完了律法和先知的書，管會堂的叫人過去，對他們說：「二位兄台，若有甚麼勸勉眾人的話，請說。」保羅就站起來，舉手說：「以色列人和一切敬畏神的人，請聽。這以色列民的神揀選了我們的祖宗，當民寄居埃及的時候，抬舉他們，用大能的手領他們出來；又在曠野容忍他們約有四十年。既滅了迦南地七族的人，就把那地分給他們為業。此後，給他們設立士師，約有四百五十年，直到先知撒母耳的時候。「後來他們求一個王，神就將便雅憫支派中基士的兒子掃羅，給他們作王四十年。既廢了掃羅，就選立大衞作他們的王，又為他作見證說：『我尋得耶西的兒子大衞，他是合我心意的人，凡事要遵行我的旨意。』」」(使徒行傳 13:13-22)

    我們看到當時會堂在安息的程序是先讀經後講道，因經文是說，「讀完了律法和先知的書，管會堂的叫人過去，對他們說：「二位兄台，若有甚麼勸勉眾人的話，請說。」」(使徒行傳 13:15) 這是和耶穌做的相同，「耶穌來到拿撒勒，就是他長大的地方。在安息日，照他平常的規矩進了會堂，站起來要念聖經。」(路加福音 4:16)

      經文中，這是第一次保羅的名字在他的同人巴拿巴前面，因為是保羅開始代表他們開始講話，在這之前，都是巴拿巴在前，因為神的旨意是要在以後的宣道中，要以保羅為主。要看到這一點，在保羅的第二次宣道時，經文說，「巴拿巴有意要帶稱呼馬可的約翰同去，但保羅因為馬可從前在旁非利亞(的別加)離開他們，不和他們同去做工，就以為不可帶他去。於是二人起了爭論，甚至彼此分開。巴拿巴帶着馬可坐船往塞浦路斯去；保羅揀選了西拉也出去，蒙弟兄們把他交於主的恩中。」(使徒行傳 15:37-40) 

        雖然保羅和巴拿巴都是被聖靈充滿的人，顯然他們有不同的功用，神要保羅去第二次的宣道，而勸慰子巴拿巴則是帶着馬可去塞浦路斯，這應該和馬可的歸回有關。馬可的確是回歸了，因保羅在經文中說，「…你來的時候，要把馬可帶來，因為他在傳道的事上於我有益處。」(提摩太後書 4:11) 我們看到了保羅和巴拿巴的排名次序，常常是和他們的重要性和職份有關，我們以後會再談這點，現在就不多說了。

        經文接著講在彼西底的安提阿發生的事情，也就是保羅在第一次宣道的旅行中的，在傳福音時可借鏡的第一次宣講。我們分成三段來分享，開始時就簡潔的從先祖說到大衞中舊約的事，請自己看一下清楚的經文，及舊約相關的經文，我們就不在這裡多說了。

4. 保羅的從施洗約翰到耶穌基督之中間部份

       「從這人的後裔中，神已經照着所應許的，為以色列人立了一位救主，就是耶穌。在他沒有出來以先，約翰向以色列眾民宣講悔改的洗禮。約翰將行盡他的程途說：『你們以為我是誰？我不是基督。只是有一位在我以後來的，我解他腳上的鞋帶也是不配的。』「弟兄們，亞伯拉罕的子孫和你們中間敬畏神的人哪，這救世的道是傳給我們的。耶路撒冷居住的人和他們的官長，因為不認識基督，也不明白每安息日所讀眾先知的書，就把基督定了死罪，正應了先知的預言。雖然查不出他有當死的罪來，還是求彼拉多殺他。既成就了經上指着他所記的一切話，就把他從木頭上取下來，放在墳墓裏。神卻叫他從死裏復活。那從加利利同他上耶路撒冷的人多日看見他，這些人如今在民間是他的見證。「我們也報好信息給你們，就是那應許祖宗的話，神已經向我們這作兒女的應驗，叫耶穌復活了。正如詩篇第二篇上記着說：『你是我的兒子，我今日生你。』論到神叫他從死裏復活，不再歸於朽壞，就這樣說：『我必將所應許大衞那聖潔可靠的恩典，賜給你們。』又有一篇上說：『你必不叫你的聖者見朽壞。』大衞在世的時候，遵行了神的旨意，就睡了，歸到他祖宗那裏，已見朽壞；惟獨神所復活的，他並未見朽壞。」」(使徒行傳 13:23-37)

        一開始就說明，「所應許的原是向亞伯拉罕和他子孫說的；神並不是說「眾子孫」，指着許多人，乃是說「你那一個子孫」，指着一個人，就是基督。」(加拉太書 3:16) 也就是，「耶和華就對我(摩西)說：『他們所說的是。我必在他們弟兄中間，給他們興起一位先知像你。我要將當說的話傳給他；他要將我一切所吩咐的都傳給他們。誰不聽他奉我名所說的話，我必討誰的罪。』」(申命記 18:17-19) 這是指耶穌基督，因為「信他的人，不被定罪；不信的人，罪已經定了，因為他不信神獨生子的名。」(約翰福音 3:18) 很清楚的看見，「誰不聽他奉我名所說的話，我必討誰的罪。」(申命記 18:19)

        然後說到，施洗約翰是耶穌的先鋒，宣講悔改的洗禮，且提到了他的見證。接著就講到耶穌的到來，被釘十字架而死，看見的人見證了祂從死裏復活，「耶穌被交給人，是為我們的過犯；復活，是為叫我們稱義。(羅馬書 4:25) 祂道成肉身時是完全的人，人是不能自己復活的，所以是「…神卻叫他從死裏復活了，我們都是為這事作見證。」(使徒行傳 3:15) 因此可見，「按聖善的靈說，因從死裏復活，以大能顯明是神的兒子。」(羅馬書 1:4) 「…有基督耶穌已經死了，而且從死裏復活，現今在神的右邊，也替我們祈求。」(羅馬書 8:34) 當然是「惟獨神所復活的，他並未見朽壞。」(使徒行傳 13:37) 在這裡引用了相關詩篇的經文，請自己看一下這一段經文及舊約的相關經文，我們就不多說了。

5. 保羅的因信稱義之最後部份

       「所以弟兄們，你們當曉得：赦罪的道是由這人傳給你們的。你們靠摩西的律法，在一切不得稱義的事上信靠這人，就都得稱義了。所以，你們務要小心，免得先知書上所說的臨到你們。主說：『你們這輕慢的人要觀看、要驚奇、要滅亡，因為在你們的時候，我行一件事，雖有人告訴你們，你們總是不信。』」(使徒行傳 13:38-41)

     現在來到了新約時代，就是我們生活日子的時代。先是說開始只要是因著信就得稱義了，也就是，「我們既因信稱義，就藉着我們的主耶穌基督得與神相和。」(羅馬書 5:1) 祂為救恩開了一扇寬大的門，只因「他願意萬人得救，明白真道。」(提摩太前書 2:4) 這是看起來太過簡單的事，難怪「…雖有人告訴你們，你們總是不信。」(使徒行傳 13:41) 人的心會多麼的剛硬啊！我們實在要有個因信稱義的開始，而後非要走上成聖的道路不可。要堅持，不要像底馬，他本是保羅的同工，是基督徒，但「因為底馬貪愛現今的世界，就離棄我(保羅)往帖撒羅尼迦去了。…」(提摩太後書 4:10) 而基督徒本是要從世界出來，耶穌說得很清楚，「我已將你的道賜給他們。世界又恨他們，因為他們不屬世界，正如我不屬世界一樣。」(約翰福音 17:14) 在成聖的道路上，要堅持，不要像底馬般的墮落。

6. 保羅和巴拿巴之轉向外邦人去作他們的光

       「他們出會堂的時候，眾人請他們到下安息日再講這話給他們聽。散會以後，猶太人和敬虔進猶太教的人多有跟從保羅、巴拿巴的。二人對他們講道，勸他們務要恆久在神的恩中。到下安息日，合城的人幾乎都來聚集，要聽神的道。但猶太人看見人這樣多，就滿心嫉妒，硬駁保羅所說的話，並且毀謗。保羅和巴拿巴放膽說：「神的道先講給你們，原是應當的；只因你們棄絕這道，斷定自己不配得永生，我們就轉向外邦人去。因為主曾這樣吩咐我們說：『我已經立你作外邦人的光，叫你施行救恩，直到地極。』」外邦人聽見這話，就歡喜了，讚美神的道；凡預定得永生的人都信了。於是主的道傳遍了那一帶地方。」(使徒行傳 13:42-49)

       這很清楚的說明保羅的宣講是有效的，因為有些人跟從了保羅和巴拿巴，而且要他們下一個安息日再來。這也看到了猶太人的反應，就是嫉妒，硬駁，和毀謗。於是他們聲稱了自己是外邦人的使徒，外邦人自然會很高興，「…凡預定得永生的人都信了。於是主的道傳遍了那一帶地方。」(使徒行傳 13:48-49)

    要注意的一點是在這經文，「因為主曾這樣吩咐我們說：『我已經立你作外邦人的光，叫你施行救恩，直到地極。』」(使徒行傳 13:47) 前面用的是複數的我們，代表是兩人的宣稱，後面用的是單數的你字，「…因我(保羅)是外邦人的使徒，所以敬重我的職分。」(羅馬書 11:13) 而巴拿巴不是，因經文說，「從雅各那裏來的人未到以先，他和外邦人一同吃飯；及至他們來到，他因怕奉割禮的人，就退去與外邦人隔開了。其餘的猶太人也都隨着他裝假，甚至連巴拿巴也隨夥裝假。」(加拉太書 2:12-13) 如果巴拿巴是外邦人的使徒，他是不會這樣做的。

7. 保羅和巴拿巴被逐後被聖靈充滿

     「但猶太人挑唆虔敬尊貴的婦女和城內有名望的人，逼迫保羅、巴拿巴，將他們趕出境外。二人對着眾人跺下腳上的塵土，就往以哥念去了。門徒滿心喜樂，又被聖靈充滿。」(使徒行傳 13:50-52)

       這是他們第一次因猶太人的嫉妒和毀謗而被逐，二人對着眾人跺下腳上的塵土，使我們想到耶穌的話，「凡不接待你們(十二個使徒)、不聽你們話的人，你們離開那家或是那城的時候，就把腳上的塵土跺下去。我實在告訴你們：當審判的日子，所多瑪和蛾摩拉所受的，比那城還容易受呢！」(馬太福音 10:14-15) 不知道在彼西底的安提阿之猶太人，會受到何種的審判，然後就去了下一站的以哥念。

     他們滿心喜樂是不奇怪的，因為和這類似，「他們(使徒)離開公會，心裏歡喜，因被算是配為這名受辱。」(使徒行傳 5:41) 保羅深深的知道，「我為這福音奉派作傳道的，作使徒，作師傅。為這緣故，我也受這些苦難，然而我不以為恥。因為知道我所信的是誰，也深信他能保全我所交付他的，直到那日。」(提摩太後書 1:11-12) 我們也看到了，聖靈也以被聖靈充滿去安慰他們，難怪保羅會說，「願頌讚歸與我們的主耶穌基督的父神，就是發慈悲的父，賜各樣安慰的神。」(哥林多後書 1:3)

                    請注意，這文章是基於週日(2/22/26)的專題查經，經文除了特別註明外，是基於和合本，所引用過去的文章，在我們的網站，『 https://a-christian-voice.com/ 』，按『對屬靈生命的瞭解』。

First, we see that Paul’s first missionary journey was undertaken with Barnabas, specifically appointed by the Holy Spirit. Second, we discuss Bar-Jesus a magician in Paphos, Cyprus, and how the proconsul Sergius Paulus, after witnessing miracles, believed in the Lord, demonstrating God’s mercy and grace in the event. Third, we examined the instructive opening segment of Paul’s preaching, tracing from the patriarchs to David. This becomes clear through the text and relevant Old Testament passages, and we also touched on the issue of the order arrangements of names.  Fourth, we addressed the middle section of Paul’s preaching, from John the Baptist to Jesus Christ. Fifth, we covered the concluding part of Paul’s teaching on justification by faith. Sixth, we discussed Paul and Barnabas’s declaration to turn to the Gentiles as their light. Finally, we examined Paul and Barnabas’s expulsion and their consolation through being filled with the Holy Spirit.

1. Paul’s first missionary journey was undertaken with Barnabas

“Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” Then, when they had fasted and prayed and laid their hands on them, they sent them away.”(Acts 13:1-3)

We see that God’s work transcends ethnicity, “For there is no partiality with God.”(Romans 2:11). The church in Antioch included prophets and teachers from diverse backgrounds, even Menaen, who had been brought up with Herod the tetrarch, and Paul, then still called Saul. We observe that the first missionary endeavor was initiated by the Holy Spirit, specifically appointed by Him and bearing God’s blessing. “Then, when they had fasted and prayed and laid their hands on them, they sent them away.”(Acts 13:3)

2. The Paphos’ magician Bar-Jesus and conversion of proconsul Sergius Paulus in Cyprus

“So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper. When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus, who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith. But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him, and said, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand. Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.”(Acts 13:4-12)

The scripture clearly describes their journey to Paphos, where they encountered Bar-Jesus, a magician. God worked a miracle through Saul (now called Paul) upon him, causing him to be blinded temporarily so that he could not see the light of day. “Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.”(Acts 13:12) Here we also see that God is a God of mercy and grace, for even though Bar-Jesus is a magician who opposed the apostles, God only caused him to be temporarily blinded, not permanently.

3. The opening portion of Paul’s first ministry: From the Patriarchs to David

“Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem. But going on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down. After the reading of the Law and the Prophets the synagogue officials sent to them, saying, “Brethren, if you have any word of exhortation for the people, say it.” Paul stood up, and motioning with his hand said, “Men of Israel, and you who fear God, listen: The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it. For a period of about forty years He put up with them in the wilderness. When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance⁠—all of which took about four hundred and fifty years. After these things He gave them judges until Samuel the prophet. Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. After He had removed him, He raised up David to be their king, concerning whom He also testified and said, ‘I have found David the son of Jesse, a man after My heart, who will do all My will.’”(Acts 13:13-22)

We observe that the synagogue’s Sabbath service procedure involved Scripture reading followed by preaching, as the text states: “After the reading of the Law and the Prophets the synagogue officials sent to them, saying, “Brethren, if you have any word of exhortation for the people, say it.””(Acts 13:15) This mirrors Jesus’ practice: “And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read.”(Luke 4:16)

In Scripture, this is the first time Paul’s name appears before his companion Barnabas, because Paul began to speak on their behalf. Before this, Barnabas always came first, for God’s will was that Paul would take the lead in their future preaching. To see this point, in Paul’s second missionary journey, the scripture says, “Barnabas wanted to take John, called Mark, along with them also. But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work. And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. But Paul chose Silas and left, being committed by the brethren to the grace of the Lord.”(Acts 15:37-40) 

Though both Paul and Barnabas were filled with the Holy Spirit, they clearly had different callings. God sent Paul on a second missionary journey, while Barnabas, Son of Encouragement, involved taking Mark to Cyprus—likely related to Mark’s return. Mark did indeed return, as Paul states in the text: “…bring Mark with you when you come, for he is useful to me for ministry.” (2 Timothy 4:11) We observe the order of Paul and Barnabas, which often reflects their relative importance and roles. We will discuss this further later; for now, we will not elaborate.

The passage then recounts events in Antioch of Pisidia—Paul’s first sermon during his first missionary journey, serving as a model for evangelistic preaching. Ofcourse, the evangelistic preaching has to be changed depending on individuals’ need. We’ll divide this preaching into three segments. It begins concisely with Old Testament events from the patriarchs to David. Please review the clear text and relevant Old Testament passages yourselves; we won’t elaborate further here.

4. Paul’s middle section: From John the Baptist to Jesus Christ

“From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus, after John had proclaimed before His coming a baptism of repentance to all the people of Israel. And while John was completing his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.’ “Brethren, sons of Abraham’s family, and those among you who fear God, to us the message of this salvation has been sent. For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him. And though they found no ground for putting Him to death, they asked Pilate that He be executed. When they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb. But God raised Him from the dead; and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people. And we preach to you the good news of the promise made to the fathers, that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘You are My Son; today i have begotten You.’ As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: ‘I will give you the holy and sure blessings of David.’ Therefore He also says in another Psalm, ‘You will not allow Your Holy One to undergo decay.’ For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; but He whom God raised did not undergo decay.”(Acts 13:23-37)

From the very beginning, it is made clear: “Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ.”(Galatians 3:16) That is to say, “The LORD said to me (Moses), ‘They have spoken well. I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.”(Deuteronomy 18:17-19) This refers to Jesus Christ, for “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.”(John 3:18) It is clear that “It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.”(Deuteronomy 18:19)

Then it speaks of John the Baptist as Jesus’ forerunner, preaching a baptism of repentance, and mentions his testimony. Next it speaks of Jesus’ coming, His crucifixion and death, and how those who saw Him testified that He rose from the dead. “He who was delivered over because of our transgressions, and was raised because of our justification.”(Romans 4:25) In His incarnation, He was fully human, and humans cannot raise themselves from the dead. Therefore, “…the Prince of life (Jesus), the one whom God raised from the dead, a fact to which we are witnesses.”(Acts 3:15) Thus it is evident that “who (Jesus) was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord.”(Romans 1:4) “…Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.”(Romans 8:34) Of course, “but He whom God raised did not undergo decay.”(Acts 13:37) Here, relevant passages from the Psalms are quoted. Please examine these passages and the corresponding Old Testament texts for yourself; we will not elaborate further.

5. The final portion of Paul’s doctrine of Justification by Faith

“Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses. Therefore take heed, so that the thing spoken of in the Prophets may not come upon you: ‘Behold, you scoffers, and marvel, and perish; For I am accomplishing a work in your days, A work which you will never believe, though someone should describe it to you.’”(Acts 13:38-41)

Now we have entered the New Testament era, the age in which we live. First, it is said that from the beginning, justification comes solely through faith—that is, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”(Romans 5:1) He has opened a wide door to salvation, for “…God our Savior, who desires all men to be saved and to come to the knowledge of the truth.”(1 Timothy 2:4) This seems too simple a matter, no wonder “…A work which you will never believe, though someone should describe it to you.”(Acts 13:41) How hardened the human heart can be! We must truly begin with justification by faith, and then we must walk the path of sanctification. Persevere, and do not be like Demas, who was once Paul’s fellow worker and a Christian, yet “for Demas, having loved this present world, has deserted me (Paul) and gone to Thessalonica; …”(2 Timothy 4:10). For Christians are called to come out of the world. Jesus made this clear: “I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world.”(John 17:14) On the path of sanctification, persevere and do not fall like Demas.

6. Paul and Barnabas turn to the Gentiles as their light

“As Paul and Barnabas were going out, the people kept begging that these things might be spoken to them the next Sabbath. Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God. The next Sabbath nearly the whole city assembled to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming. Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, ‘I have placed You as a light for the Gentiles, That You may bring salvation to the end of the earth.’” When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. And the word of the Lord was being spread through the whole region.”(Acts 13:42-49)

This clearly demonstrates the effectiveness of Paul’s preaching, as some followed Paul and Barnabas and urged them to return the next Sabbath. It also reveals the Jews’ reaction—jealousy, stubborn opposition, and slander. Thus they declared themselves apostles to the Gentiles, who naturally rejoiced: “…as many as had been appointed to eternal life believed. And the word of the Lord was being spread through the whole region.”(Acts 13:48-49)

Note that in this passage, “For so the Lord has commanded us,

‘I have placed You as a light for the Gentiles, That You may bring salvation to the end of the earth.”(Acts 13:47) The preceding use of the plural “us” represents the joint declaration of both men, while the subsequent use of the singular “You” refers to Paul alone: “…I am an apostle of Gentiles, I magnify my ministry.”(Romans 11:13) Barnabas, however, did not do this, for the text states: “For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy.”(Galatians 2:12-13) If Barnabas were the apostle to the Gentiles, he would not have acted this way.

 7. Paul and Barnabas were forced out and comforted by filling with the Holy Spirit

“But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. But they shook off the dust of their feet in protest against them and went to Iconium. And the disciples were continually filled with joy and with the Holy Spirit.”(Acts 13:50-52) 

This was their first expulsion due to the Jews’ jealousy and slander. Their act of shaking the dust from their feet before the crowd recalls Jesus’ words: “Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feetTruly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.”(Matthew 10:14-15) We do not know what judgment awaited the Jews in Pisidian Antioch, but they proceeded to their next destination, Iconium.

It is no wonder they were filled with joy, for similarly, “So they (the apostles) went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.”(Acts 5:41) Paul knew deeply, “for which I was appointed a preacher and an apostle and a teacher. For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day.”(2 Timothy 1:11-12) We also see that the Holy Spirit comforted them by filling them with His Spirit. No wonder Paul declared, “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.”(2 Corinthians 1:3)

Please note: This article is based on the Sunday (2/22/26) topicwise Bible study. Unless otherwise specified, verses refer to those in NASB95. Past articles referenced can be found on our website, ‘https://a-christian-voice.com/‘, under ‘On spiritual understanding about life.’

    首先，经文说明了 彼得告诉众人为外邦人哥尼流等施洗的缘由。第二，我们说到了福音广传于外邦的起始。第三，我们讨论了巴拿巴找扫罗及亚迦布的事情，看到了保罗真是不以性命为念，站在神那边做他的决定。第四，我们谈到希律王杀雅各和拿彼得下监。第五，我们从经文看天使如何拯救彼得出监，并讨论了三位一体的神，对于死亡的看法和人非常不同。最后，我们讨论了希律遭神罚被虫咬死的事。                

1. 彼得告诉众人为外邦人哥尼流等施洗的缘由        

    「使徒和在犹太的众弟兄听说外邦人也领受了神的道。及至彼得上了耶路撒冷，那些奉割礼的门徒和他争辩说：「你进入未受割礼之人的家，和他们一同吃饭了。」彼得就开口把这事挨次给他们讲解，说：「我在约帕城里祷告的时候，魂游象外，看见异象，有一物降下，好像一块大布，系著四角，从天缒下，直来到我跟前。我定睛观看，见内中有地上四足的牲畜和野兽、昆虫并天上的飞鸟。我且听见有声音向我说：『彼得，起来，宰了吃！』「我说：『主啊，这是不可的！凡俗而不洁净的物从来没有入过我的口。』「第二次，有声音从天上说：『神所洁净的，你不可当作俗物。』这样一连三次，就都收回天上去了。「正当那时，有三个人站在我们所住的房门前，是从凯撒利亚差来见我的。圣灵吩咐我和他们同去，不要疑惑。同著我去的，还有这六位弟兄，我们都进了那人的家。那人就告诉我们，他如何看见一位天使站在他屋里，说：『你打发人往约帕去，请那称呼彼得的西门来，他有话告诉你，可以叫你和你的全家得救。』「我一开讲，圣灵便降在他们身上，正像当初降在我们身上一样。我就想起主的话说：『约翰是用水施洗，但你们要受圣灵的洗。』神既然给他们恩赐，像在我们信主耶稣基督的时候给了我们一样，我是谁，能拦阻神呢？」众人听见这话，就不言语了，只归荣耀与神，说：「这样看来，神也赐恩给外邦人叫他们悔改得生命了。」」(使徒行传 11:1-18)          

    我们已在第十章，「3178 神借彼得为外邦人哥尼流等受灵洗和水洗 – 徒(10)1-48」，详细的讨论过彼得和外邦人哥尼流的事，因这些经文和第十章是基于同一事实，我们必须要取其联集，也就是说，要符合两个地方的经文叙述。在这里要看到的是在彼得说的，「我就想起主的话说：『约翰是用水施洗，但你们要受圣灵的洗。』神既然给他们恩赐，像在我们信主耶稣基督的时候给了我们一样，我是谁，能拦阻神呢？」(使徒行传 11:16-17) 所以「众人听见这话，就不言语了，只归荣耀与神，说：「这样看来，神也赐恩给外邦人，叫他们悔改得生命了。」」(使徒行传 11:18) 我们以前提到过，基督徒要回顾才会有可能知道神怎么在他们身上工作，这就是一个回顾很好的例子。另外就是要更正上周说错的，应该是大布…「内中有地上四足的牲畜和野兽、昆虫并天上的飞鸟。」(使徒行传 11:6) 洁净的和不洁净的都混在一起。其余类似的就不多说了。    

2. 福音广传于外邦的起始          

    「那些因司提反的事遭患难四散的门徒，直走到腓尼基和塞浦路斯并安提阿。他们不向别人讲道，只向犹太人讲。但内中有塞浦路斯和古利奈人，他们到了安提阿，也向希腊人传讲主耶稣。主与他们同在，信而归主的人就很多了。这风声传到耶路撒冷教会人的耳中，他们就打发巴拿巴出去，走到安提阿为止。他到了那里，看见神所赐的恩就欢喜，劝勉众人，立定心志，恒久靠主。这巴拿巴原是个好人，被圣灵充满，大有信心。于是，有许多人归服了主。」(使徒行传 11:19-24)          

    我们以前提过，被逼害以人看来是坏事，但福音反因此传开了，神作事的方法实在很奇妙，会超出我们的想像。这四散的门徒主要是向犹太人传道，「但内中有塞浦路斯和古利奈人，他们到了安提阿，也向希腊人传讲主耶稣。」(使徒行传 11:20) 在这里，我们又看到「神借著圣经告诉我们是一致的」一个例子。为什么呢？        

    在主复活后的第一个五旬节，圣灵降临了。经文是这样说的，「这声音一响，众人都来聚集。各人听见门徒用众人的乡谈说话，就甚纳闷。」(使徒行传 2:6) 然后很详细的列出了有那些人，这其中包括了「弗吕家、旁非利亚、埃及的人，并靠近古利奈的利比亚一带地方的人，从罗马来的客旅中，或是犹太人，或是进犹太教的人。」(使徒行传 2:10) 接著是彼得的讲道，「众人听见这话，觉得扎心，就对彼得和其余的使徒说：「弟兄们，我们当怎样行？」(使徒行传 2:37) 「于是，领受他话的人就受了洗。那一天，门徒约添了三千人。」(使徒行传 2:41) 所以那约三千人中应包括所列的人，要不圣经不需要详细的列出各样的人，只要带过就好，在这里的经文就证实了有古利奈人信主。在哥尼流事件前，外邦人有机会听到福音的就只有这次，哥尼流的事，只是正式的给外邦人传福音打开了序幕。我们知道塞浦路斯和古利奈人都是外邦人，难怪他们到了安提阿，也向外邦人的希腊人传讲主耶稣。        

    耶路撒冷的教会看到了主的工作，于是他们派遣劝慰子巴拿巴去安提阿那里，就留下在那边。因经文说，「他又往大数去找扫罗，找著了，就带他到安提阿去。他们足有一年的工夫和教会一同聚集，教训了许多人。门徒称为基督徒是从安提阿起首。」(使徒行传 11:25-26) 所以门徒称为基督徒是从外邦开始，不是从耶路撒冷的教会开始。        

    我们真的很高兴是这样安排的，因为这给了是外邦人的我们，看到了外邦人绝对有机会被模成(be conformed to)耶稣的形像的(参罗马书 8:29)，看到那时的耶路撒冷教会，的确是有些人并没有被模成耶稣的形像，是奉割礼的，所以在此以后会有耶路撒冷的第一次会议 (参使徒行传 15:1-29)。      

    今日也是如此，没有太多的以色列人信主，所以保罗会说，「弟兄们，我不愿意你们不知道这奥秘（恐怕你们自以为聪明）：就是以色列人有几分是硬心的，等到外邦人的数目添满了，于是以色列全家都要得救。…」(罗马书 11:25-26)   

    经文也说得很清楚，因为主的工作，本就有信而归主的人，只因有被圣灵充满的巴拿巴加入，更有许多人归服了主，所以不要小看一个有生命的人，以身作则的影响力。     

3. 巴拿巴找扫罗及亚迦布        

    「他又往大数去找扫罗，找著了，就带他到安提阿去。他们足有一年的工夫和教会一同聚集，教训了许多人。门徒称为基督徒是从安提阿起首。当那些日子，有几位先知从耶路撒冷下到安提阿。内中有一位名叫亚迦布，站起来，借著圣灵指明天下将有大饥荒。这事到革老丢年间果然有了。于是门徒定意照各人的力量捐钱，送去供给住在犹太的弟兄。他们就这样行，把捐项托巴拿巴和扫罗送到众长老那里。」(使徒行传 11:25-30)          

    巴拿巴是劝慰子，所以会去找扫罗，众人相信他们，把捐项托他们送到耶路撒冷的众长老那里。在这里我们要说说有预知能力的亚迦布，这人只在新约中提过两次，另一次是在这经文，「我们在那里(腓利家中)住了几天。有一个先知，名叫亚迦布，从犹太下来。到了我们这里，就拿保罗的腰带捆上自己的手脚，说：「圣灵说：『犹太人在耶路撒冷要如此捆绑这腰带的主人，把他交在外邦人手里。』」」(使徒行传 21:10-11) 请注意，亚迦布只告诉保罗，圣灵说要发生的事情，并没有说圣灵不要保罗去耶路撒冷，结果是保罗去了，所以并不是说他不顺服神。      

    我们来看看他是如何做决定的？以前我看到这经文，「因我活著就是基督，我死了就有益处。但我在肉身活著，若成就我工夫的果子，我就不知道该挑选甚么。我正在两难之间，情愿离世与基督同在，因为这是好得无比的。然而，我在肉身活著，为你们更是要紧的。」(腓立比书 1:21-24) 我那时以为他怕死才会在两难之间，现在真知道行完他的路程，成就他从主耶稣所领受的职事更重要。保罗说，「现在我往耶路撒冷去，心甚迫切，不知道在那里要遇见甚么事。但知道圣灵在各城里向我指证，说有捆锁与患难等待我。我却不以性命为念，也不看为宝贵，只要行完我的路程，成就我从主耶稣所领受的职事，证明神恩惠的福音。」(使徒行传 20:22-24) 我们看到了他真是不以性命为念，站在神那边做他的决定。永远站在神那边，也是我们该做的。    

4. 希律王杀雅各和拿彼得下监          

    「那时，希律王下手苦害教会中几个人，用刀杀了约翰的哥哥雅各。他见犹太人喜欢这事，又去捉拿彼得。那时正是除酵的日子。希律拿了彼得，收在监里，交付四班兵丁看守，每班四个人，意思要在逾越节后，把他提出来，当著百姓办他。于是彼得被囚在监里，教会却为他切切地祷告神。希律将要提他出来的前一夜，彼得被两条铁链锁著，睡在两个兵丁当中。看守的人也在门外看守。」(使徒行传 12:1-6)       在这里，我们看见了希律杀死雅各，并将彼得下监，经文很清楚的说明彼得的遭遇，被严严的看管，及将要办他，但「…教会却为他切切地祷告神。」(使徒行传 12:5) 希望神能救他。神也确实以出人意料之外的方式拯救了他，接著我们会看神是如何的拯救了他。    

5. 天使拯救彼得出监          

    「忽然有主的一个使者站在旁边，屋里有光照耀。天使拍彼得的肋旁，拍醒了他，说：「快快起来！」那铁链就从他手上脱落下来。天使对他说：「束上带子，穿上鞋！」他就那样做。天使又说：「披上外衣，跟著我来。」彼得就出来跟著他，不知道天使所做是真的，只当见了异象。过了第一层、第二层监牢，就来到临街的铁门，那门自己开了。他们出来，走过一条街，天使便离开他去了。彼得醒悟过来，说：「我现在真知道主差遣他的使者，救我脱离希律的手和犹太百姓一切所盼望的。」想了一想，就往那称呼马可的约翰他母亲马利亚家去，在那里有好些人聚集祷告。彼得敲外门，有一个使女名叫罗大，出来探听，听得是彼得的声音，就欢喜得顾不得开门，跑进去告诉众人说：「彼得站在门外！」他们说：「你是疯了！」使女极力地说：「真是他！」他们说：「必是他的天使。」彼得不住地敲门。他们开了门，看见他，就甚惊奇。彼得摆手，不要他们做声，就告诉他们主怎样领他出监，又说：「你们把这事告诉雅各和众弟兄。」于是出去往别处去了。到了天亮，兵丁扰乱得很，不知道彼得往哪里去了。希律找他，找不著，就审问看守的人，吩咐把他们拉去杀了。后来希律离开犹太，下凯撒利亚去，住在那里。」(使徒行传 12:7-19)        

    天使的显现是带著光的，经文非常清楚的说明了主拯救彼得的过程，祂是以超自然的方式拯救彼得，我们看到了当神觉得有需要时，祂会主动出手的。我们也看到教会虽为他切切的祷告神，却不敢置信神会这样的拯救他。最后也看到了希律的反应，就是滥杀无辜。请自己看一下经文，我们就不多讨论了。        

    我们说过神看死亡和人非常不同，在同一件希律的事上，祂让雅各殉道，却拯救了彼得，代表祂有能力可以拯救雅各，但没有救，让他成为第一个年轻的殉道使徒。可见得雅各已走完了在人间该走的路程，因为在天上，他是像「耶稣说：「我实在告诉你们：你们这跟从我的人，到复兴的时候，人子坐在他荣耀的宝座上，你们也要坐在十二个宝座上，审判以色列十二个支派。」(马太福音 19:28) 而且在新耶路撒冷的「城墙有十二根基，根基上有羔羊十二使徒的名字。」(启示录 21:14) 他的名字在上面的。所以我们看到了三位一体的神，对于死亡的看法和人非常不同。    

6. 希律遭神罚被虫咬死          

    「希律恼怒推罗、西顿的人。他们那一带地方是从王的地土得粮，因此就托了王的内侍臣伯拉斯都的情，一心来求和。希律在所定的日子，穿上朝服，坐在位上，对他们讲论一番。百姓喊著说：「这是神的声音，不是人的声音。」希律不归荣耀给神，所以主的使者立刻罚他，他被虫所咬，气就绝了。神的道日见兴旺，越发广传。巴拿巴和扫罗办完了他们供给的事，就从耶路撒冷回来，带著称呼马可的约翰同去。」(使徒行传 12:20-25)          

     这是在使徒行传中第二次提到称呼马可的约翰，他是在巴拿巴和扫罗办完了供给的事，从耶路撒冷带回来的，马可福音就是这位马可写的。当彼得说，「…我儿子马可也问你们安。」(彼得前书 5:13) 也是在说这位马可。我们以后会再谈到他，这里就不多说了。        

    这里的经文说明了希律遭神罚被虫咬死的下场及其过程。有人会说，只因希律不归荣耀给神，主就派使者立刻罚他，这是不是太小气了？不是的，神是有怜悯有恩典的神。在旧约中，「耶和华对亚伯兰说：「你要的确知道，你的后裔必寄居别人的地，又服事那地的人，那地的人要苦待他们四百年。 …到了第四代，他们必回到此地，因为亚摩利人的罪孽还没有满盈。」(创世记 15:1-16) 神给了亚摩利人四百多年的时间，他们没有悔改，人的心会多刚硬啊！到他们罪孽满盈后，以色列人才进入迦南地。        

    在新约中，「他愿意万人得救，明白真道。」(提摩太前书 2:4) 我们且知道，「神爱世人，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。因为神差他的儿子降世，不是要定世人的罪，乃是要叫世人因他得救。信他的人，不被定罪；不信的人，罪已经定了，因为他不信神独生子的名。」(约翰福音 3:16-18) 在救恩计划中，祂给了每一个人得救的机会。    

    从经文中看到，推罗和西顿的外邦人是一心来求和的，他们真是什么话都会说，居然谎言说希律的讲论是神的声音，这可以从「神借著圣经告诉我们是一致的」看出来，因为外邦人那时是不可能分辩出神的声音的，有时即使是犹太人会甚至听不到，譬如在保罗见大光时，「与我同行的人看见了那光，却没有听明那位对我说话的声音。」(使徒行传 22:9) 如果我记得没错，新约中只有两次记录立刻死的事情，另一次是因为欺哄圣灵 (参使徒行传 5:1-10)，这次不会是因为神太小气，就派使者立刻罚他，而是他做过太多的坏事，譬如刚才说的滥杀无辜，加上了这一件，终于罪过满盈，神出手，他就被虫咬死了。

    请注意，这文章是基于周日(2/15/26)的专题查经，经文除了特别注明外，是基于和合本，所引用过去的文章，在我们的网站，『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』。    

    首先，經文說明了 彼得告訴衆人為外邦人哥尼流等施洗的緣由。第二，我們說到了福音廣傳於外邦的起始。第三，我們討論了巴拿巴找掃羅及亞迦布的事情，看到了保羅真是不以性命為念，站在神那邊做他的決定。第四，我們談到希律王殺雅各和拿彼得下監。第五，我們從經文看天使如何拯救彼得出監，並討論了三位一體的神，對於死亡的看法和人非常不同。最後，我們討論了希律遭神罰被蟲咬死的事。

1. 彼得告訴衆人為外邦人哥尼流等施洗的緣由

       「使徒和在猶太的眾弟兄聽說外邦人也領受了神的道。及至彼得上了耶路撒冷，那些奉割禮的門徒和他爭辯說：「你進入未受割禮之人的家，和他們一同吃飯了。」彼得就開口把這事挨次給他們講解，說：「我在約帕城裏禱告的時候，魂遊象外，看見異象，有一物降下，好像一塊大布，繫着四角，從天縋下，直來到我跟前。我定睛觀看，見內中有地上四足的牲畜和野獸、昆蟲並天上的飛鳥。我且聽見有聲音向我說：『彼得，起來，宰了吃！』「我說：『主啊，這是不可的！凡俗而不潔淨的物從來沒有入過我的口。』「第二次，有聲音從天上說：『神所潔淨的，你不可當作俗物。』這樣一連三次，就都收回天上去了。「正當那時，有三個人站在我們所住的房門前，是從凱撒利亞差來見我的。聖靈吩咐我和他們同去，不要疑惑。同着我去的，還有這六位弟兄，我們都進了那人的家。那人就告訴我們，他如何看見一位天使站在他屋裏，說：『你打發人往約帕去，請那稱呼彼得的西門來，他有話告訴你，可以叫你和你的全家得救。』「我一開講，聖靈便降在他們身上，正像當初降在我們身上一樣。我就想起主的話說：『約翰是用水施洗，但你們要受聖靈的洗。』神既然給他們恩賜，像在我們信主耶穌基督的時候給了我們一樣，我是誰，能攔阻神呢？」眾人聽見這話，就不言語了，只歸榮耀與神，說：「這樣看來，神也賜恩給外邦人叫他們悔改得生命了。」」(使徒行傳 11:1-18)

       我們已在第十章，「2178 神藉彼得為外邦人哥尼流等受靈洗和水洗 – 徒(10)1-48」，詳細的討論過彼得和外邦人哥尼流的事，因這些經文和第十章是基於同一事實，我們必須要取其聯集，也就是說，要符合兩個地方的經文敍述。在這裡要看到的是在彼得說的，「我就想起主的話說：『約翰是用水施洗，但你們要受聖靈的洗。』神既然給他們恩賜，像在我們信主耶穌基督的時候給了我們一樣，我是誰，能攔阻神呢？」(使徒行傳 11:16-17) 所以「眾人聽見這話，就不言語了，只歸榮耀與神，說：「這樣看來，神也賜恩給外邦人，叫他們悔改得生命了。」」(使徒行傳 11:18) 我們以前提到過，基督徒要回顧才會有可能知道神怎麼在他們身上工作，這就是一個回顧很好的例子。另外就是要更正上週說錯的，應該是大布…「內中有地上四足的牲畜和野獸、昆蟲並天上的飛鳥。」(使徒行傳 11:6) 潔淨的和不潔淨的都混在一起。其餘類似的就不多說了。

 2. 福音廣傳於外邦的起始

       「那些因司提反的事遭患難四散的門徒，直走到腓尼基和塞浦路斯並安提阿。他們不向別人講道，只向猶太人講。但內中有塞浦路斯和古利奈人，他們到了安提阿，也向希臘人傳講主耶穌。主與他們同在，信而歸主的人就很多了。這風聲傳到耶路撒冷教會人的耳中，他們就打發巴拿巴出去，走到安提阿為止。他到了那裏，看見神所賜的恩就歡喜，勸勉眾人，立定心志，恆久靠主。這巴拿巴原是個好人，被聖靈充滿，大有信心。於是，有許多人歸服了主。」(使徒行傳 11:19-24)

       我們以前提過，被逼害以人看來是壞事，但福音反因此傳開了，神作事的方法實在很奇妙，會超出我們的想像。這四散的門徒主要是向猶太人傳道，「但內中有塞浦路斯和古利奈人，他們到了安提阿，也向希臘人傳講主耶穌。」(使徒行傳 11:20) 在這裡，我們又看到「神藉著聖經告訴我們是一致的」一個例子。為什麼呢？

     在主復活後的第一個五旬節，聖靈降臨了。經文是這樣說的，「這聲音一響，眾人都來聚集。各人聽見門徒用眾人的鄉談說話，就甚納悶。」(使徒行傳 2:6) 然後很詳細的列出了有那些人，這其中包括了「弗呂家、旁非利亞、埃及的人，並靠近古利奈的利比亞一帶地方的人，從羅馬來的客旅中，或是猶太人，或是進猶太教的人。」(使徒行傳 2:10) 接著是彼得的講道，「眾人聽見這話，覺得扎心，就對彼得和其餘的使徒說：「弟兄們，我們當怎樣行？」(使徒行傳 2:37) 「於是，領受他話的人就受了洗。那一天，門徒約添了三千人。」(使徒行傳 2:41) 所以那約三千人中應包括所列的人，要不聖經不需要詳細的列出各樣的人，衹要帶過就好，在這裡的經文就証實了有古利奈人信主。在哥尼流事件前，外邦人有機會聽到福音的就只有這次，哥尼流的事，只是正式的給外邦人傳福音打開了序幕。我們知道塞浦路斯和古利奈人都是外邦人，難怪他們到了安提阿，也向外邦人的希臘人傳講主耶穌。

     耶路撒冷的教會看到了主的工作，於是他們派遣勸慰子巴拿巴去安提阿那裡，就留下在那邊。因經文說，「他又往大數去找掃羅，找着了，就帶他到安提阿去。他們足有一年的工夫和教會一同聚集，教訓了許多人。門徒稱為基督徒是從安提阿起首。」(使徒行傳 11:25-26) 所以門徒稱為基督徒是從外邦開始，不是從耶路撒冷的教會開始。

     我們真的很高興是這樣安排的，因為這給了是外邦人的我們，看到了外邦人絕對有機會被模成(be conformed to)耶穌的形像的(參羅馬書 8:29)，看到那時的耶路撒冷教會，的確是有些人並沒有被模成耶穌的形像，是奉割禮的，所以在此以後會有耶路撒冷的第一次會議 (參使徒行傳 15:1-29)。

     今日也是如此，沒有太多的以色列人信主，所以保羅會說，「弟兄們，我不願意你們不知道這奧秘（恐怕你們自以為聰明）：就是以色列人有幾分是硬心的，等到外邦人的數目添滿了，於是以色列全家都要得救。…」(羅馬書 11:25-26) 

    經文也說得很清楚，因為主的工作，本就有信而歸主的人，只因有被聖靈充滿的巴拿巴加入，更有許多人歸服了主，所以不要小看一個有生命的人，以身作則的影響力。

3. 巴拿巴找掃羅及亞迦布

       「他又往大數去找掃羅，找着了，就帶他到安提阿去。他們足有一年的工夫和教會一同聚集，教訓了許多人。門徒稱為基督徒是從安提阿起首。當那些日子，有幾位先知從耶路撒冷下到安提阿。內中有一位名叫亞迦布，站起來，藉着聖靈指明天下將有大饑荒。這事到革老丟年間果然有了。於是門徒定意照各人的力量捐錢，送去供給住在猶太的弟兄。他們就這樣行，把捐項託巴拿巴和掃羅送到眾長老那裏。」(使徒行傳 11:25-30)

       巴拿巴是勸慰子，所以會去找掃羅，眾人相信他們，把捐項託他們送到耶路撒冷的眾長老那裏。在這裡我們要說說有預知能力的亞迦布，這人衹在新約中提過兩次，另一次是在這經文，「我們在那裏(腓利家中)住了幾天。有一個先知，名叫亞迦布，從猶太下來。到了我們這裏，就拿保羅的腰帶捆上自己的手腳，說：「聖靈說：『猶太人在耶路撒冷要如此捆綁這腰帶的主人，把他交在外邦人手裏。』」」(使徒行傳 21:10-11) 請注意，亞迦布衹告訴保羅，聖靈說要發生的事情，並沒有說聖靈不要保羅去耶路撒冷，結果是保羅去了，所以並不是說他不順服神。

    我們來看看他是如何做決定的？以前我看到這經文，「因我活着就是基督，我死了就有益處。但我在肉身活着，若成就我工夫的果子，我就不知道該挑選甚麼。我正在兩難之間，情願離世與基督同在，因為這是好得無比的。然而，我在肉身活着，為你們更是要緊的。」(腓立比書 1:21-24) 我那時以為他怕死才會在兩難之間，現在真知道行完他的路程，成就他從主耶穌所領受的職事更重要。保羅說，「現在我往耶路撒冷去，心甚迫切，不知道在那裏要遇見甚麼事。但知道聖靈在各城裏向我指證，說有捆鎖與患難等待我。我卻不以性命為念，也不看為寶貴，只要行完我的路程，成就我從主耶穌所領受的職事，證明神恩惠的福音。」(使徒行傳 20:22-24) 我們看到了他真是不以性命為念，站在神那邊做他的決定。永遠站在神那邊，也是我們該做的。

4. 希律王殺雅各和拿彼得下監

       「那時，希律王下手苦害教會中幾個人，用刀殺了約翰的哥哥雅各。他見猶太人喜歡這事，又去捉拿彼得。那時正是除酵的日子。希律拿了彼得，收在監裏，交付四班兵丁看守，每班四個人，意思要在逾越節後，把他提出來，當着百姓辦他。於是彼得被囚在監裏，教會卻為他切切地禱告神。希律將要提他出來的前一夜，彼得被兩條鐵鏈鎖着，睡在兩個兵丁當中。看守的人也在門外看守。」(使徒行傳 12:1-6)

    在這裡，我們看見了希律殺死雅各，並將彼得下監，經文很清楚的說明彼得的遭遇，被嚴嚴的看管，及將要辦他，但「…教會卻為他切切地禱告神。」(使徒行傳 12:5) 希望神能救他。神也確實以出人意料之外的方式拯救了他，接著我們會看神是如何的拯救了他。

5. 天使拯救彼得出監

       「忽然有主的一個使者站在旁邊，屋裏有光照耀。天使拍彼得的肋旁，拍醒了他，說：「快快起來！」那鐵鏈就從他手上脫落下來。天使對他說：「束上帶子，穿上鞋！」他就那樣做。天使又說：「披上外衣，跟着我來。」彼得就出來跟着他，不知道天使所做是真的，只當見了異象。過了第一層、第二層監牢，就來到臨街的鐵門，那門自己開了。他們出來，走過一條街，天使便離開他去了。彼得醒悟過來，說：「我現在真知道主差遣他的使者，救我脫離希律的手和猶太百姓一切所盼望的。」想了一想，就往那稱呼馬可的約翰他母親馬利亞家去，在那裏有好些人聚集禱告。彼得敲外門，有一個使女名叫羅大，出來探聽，聽得是彼得的聲音，就歡喜得顧不得開門，跑進去告訴眾人說：「彼得站在門外！」他們說：「你是瘋了！」使女極力地說：「真是他！」他們說：「必是他的天使。」彼得不住地敲門。他們開了門，看見他，就甚驚奇。彼得擺手，不要他們做聲，就告訴他們主怎樣領他出監，又說：「你們把這事告訴雅各和眾弟兄。」於是出去往別處去了。到了天亮，兵丁擾亂得很，不知道彼得往哪裏去了。希律找他，找不着，就審問看守的人，吩咐把他們拉去殺了。後來希律離開猶太，下凱撒利亞去，住在那裏。」(使徒行傳 12:7-19)

     天使的顯現是帶著光的，經文非常清楚的說明了主拯救彼得的過程，祂是以超自然的方式拯救彼得，我們看到了當神覺得有需要時，祂會主動出手的。我們也看到教會雖為他切切的禱告神，卻不敢置信神會這樣的拯救他。最後也看到了希律的反應，就是濫殺無辜。請自己看一下經文，我們就不多討論了。

       我們說過神看死亡和人非常不同，在同一件希律的事上，祂讓雅各殉道，卻拯救了彼得，代表祂有能力可以拯救雅各，但沒有救，讓他成為第一個年輕的殉道使徒。可見得雅各已走完了在人間該走的路程，因為在天上，他是像「耶穌說：「我實在告訴你們：你們這跟從我的人，到復興的時候，人子坐在他榮耀的寶座上，你們也要坐在十二個寶座上，審判以色列十二個支派。」(馬太福音 19:28) 而且在新耶路撒冷的「城牆有十二根基，根基上有羔羊十二使徒的名字。」(啓示錄 21:14) 他的名字在上面的。所以我們看到了三位一體的神，對於死亡的看法和人非常不同。

6. 希律遭神罰被蟲咬死

       「希律惱怒推羅、西頓的人。他們那一帶地方是從王的地土得糧，因此就託了王的內侍臣伯拉斯都的情，一心來求和。希律在所定的日子，穿上朝服，坐在位上，對他們講論一番。百姓喊着說：「這是神的聲音，不是人的聲音。」希律不歸榮耀給神，所以主的使者立刻罰他，他被蟲所咬，氣就絕了。神的道日見興旺，越發廣傳。巴拿巴和掃羅辦完了他們供給的事，就從耶路撒冷回來，帶着稱呼馬可的約翰同去。」(使徒行傳 12:20-25)

       這是在使徒行傳中第二次提到稱呼馬可的約翰，他是在巴拿巴和掃羅辦完了供給的事，從耶路撒冷帶回來的，馬可福音就是這位馬可寫的。當彼得說，「…我兒子馬可也問你們安。」(彼得前書 5:13) 也是在說這位馬可。我們以後會再談到他，這裡就不多說了。

       這裡的經文說明了希律遭神罰被蟲咬死的下場及其過程。有人會說，衹因希律不歸榮耀給神，主就派使者立刻罰他，這是不是太小氣了？不是的，神是有憐憫有恩典的神。在舊約中，「耶和華對亞伯蘭說：「你要的確知道，你的後裔必寄居別人的地，又服事那地的人，那地的人要苦待他們四百年。 …到了第四代，他們必回到此地，因為亞摩利人的罪孽還沒有滿盈。」(創世記 15:1-16) 神給了亞摩利人四百多年的時間，他們沒有悔改，人的心會多剛硬啊！到他們罪孽滿盈後，以色列人才進入迦南地。

       在新約中，「他願意萬人得救，明白真道。」(提摩太前書 2:4) 我們且知道，「神愛世人，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。因為神差他的兒子降世，不是要定世人的罪，乃是要叫世人因他得救。信他的人，不被定罪；不信的人，罪已經定了，因為他不信神獨生子的名。」(約翰福音 3:16-18) 在救恩計劃中，祂給了每一個人得救的機會。

    從經文中看到，推羅和西頓的外邦人是一心來求和的，他們真是什麼話都會說，居然謊言說希律的講論是神的聲音，這可以從「神藉著聖經告訴我們是一致的」看出來，因為外邦人那時是不可能分辨出神的聲音的，有時即使是猶太人會甚至聽不到，譬如在保羅見大光時，「與我同行的人看見了那光，卻沒有聽明那位對我說話的聲音。」(使徒行傳 22:9) 如果我記得沒錯，新約中只有兩次記錄立刻死的事情，另一次是因為欺哄聖靈 (參使徒行傳 5:1-10)，這次不會是因為神太小氣，就派使者立刻罰他，而是他做過太多的壞事，譬如剛才說的濫殺無辜，加上了這一件，終於罪過滿盈，神出手他就被蟲咬死了。

             請注意，這文章是基於週日(2/15/26)的專題查經，經文除了特別註明外，是基於和合本，所引用過去的文章，在我們的網站，『 https://a-christian-voice.com/ 』，按『對屬靈生命的瞭解』。

First, the text explains why Peter told the congregation about baptizing Gentiles like Cornelius. Second, we discussed the beginning of the Gospel’s widespread proclamation among the Gentiles. Third, we examined Barnabas’ search for Saul and the person Agabus, observing how Paul truly disregarded his own life, standing with God in his decisions. Fourth, we addressed King Herod’s killing of James and Peter’s imprisonment. Fifth, we observed how an angel rescued Peter from prison and explored how the Triune God’s perspective on death differs profoundly from human’s. Finally, we examined that Herod punished by God and eaten by worms.

1. Peter explains why he baptized Gentiles like Cornelius

“Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God. And when Peter came up to Jerusalem, those who were circumcised took issue with him, saying, “You went to uncircumcised men and ate with them.” But Peter began speaking and proceeded to explain to them in orderly sequence, saying, “I was in the city of Joppa praying; and in a trance I saw a vision, an object coming down like a great sheet lowered by four corners from the sky; and it came right down to me, and when I had fixed my gaze on it and was observing it I saw the four-footed animals of the earth and the wild beasts and the crawling creatures and the birds of the air. I also heard a voice saying to me, ‘Get up, Peter; kill and eat.’ But I said, ‘By no means, Lord, for nothing unholy or unclean has ever entered my mouth.’ But a voice from heaven answered a second time, ‘What God has cleansed, no longer consider unholy.’ This happened three times, and everything was drawn back up into the sky. And behold, at that moment three men appeared at the house in which we were staying, having been sent to me from Caesarea. The Spirit told me to go with them without misgivings. These six brethren also went with me and we entered the man’s house. And he reported to us how he had seen the angel standing in his house, and saying, ‘Send to Joppa and have Simon, who is also called Peter, brought here; and he will speak words to you by which you will be saved, you and all your household.’ And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. And I remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God’s way?” When they heard this, they quieted down and glorified God, saying, “Well then, God has granted to the Gentiles also the repentance that leads to life.””(Acts 11:1-18)

We have already discussed in detail in chapter 10, “1178 God baptizes Cornelius and others with Holy Spirit and water – Acts(10)1-48”, the matter of Peter and the Gentile Cornelius. Since these verses and chapter 10 are based on the same facts, we must take their union—that is, we must reconcile the narratives in both places. What we see here is Peter saying, “And I remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God’s way?”(Acts 11:16-17) When they heard this, they had nothing more to say. Instead, they praised God, saying, “…Well then, God has granted to the Gentiles also the repentance that leads to life.”(Acts 11:18)

As we mentioned before, Christians can only understand how God works in their lives by looking back—this is a prime example of such reflection. Additionally, I need to correct a mistake from last week: it should be: “I was …in a trance I saw a vision, an object coming down like a great sheet lowered by four corners from the sky; and it came right down to me, and when I had fixed my gaze on it and was observing it I saw the four-footed animals of the earth and the wild beasts and the crawling creatures and the birds of the air.”(Acts 11:6) Here, clean and unclean animals were mixed together,  not just unclean ones. I won’t elaborate on other similar points.

2. The beginning of the Gospel’s spread among the Gentiles

“So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone. But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus. And the hand of the Lord was with them, and a large number who believed turned to the Lord. The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch. Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord.”(Acts 11:19-24)

As we mentioned earlier, persecution may seem like a bad thing to human eyes, yet it actually led to the spread of the gospel. God’s ways are truly wonderful and surpass our imagination. These scattered disciples primarily preached to the Jews, “But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus.”(Acts 11:20) Here we see another example of “what God tells us through Bible is consistent.” Why?

At the first Pentecost after the Lord’s resurrection, the Holy Spirit descended. The text states: “And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language.”(Acts 2:6) It then lists in detail the people present, including “Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes.”(Acts 2:10) Next comes Peter’s sermon: “Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?””(Acts 2:37) “So then, those who had received his word were baptized; and that day there were added about three thousand souls.”(Acts 2:41) Therefore, the approximately three thousand people must include those listed; otherwise, the Scriptures would not have needed to detail each group but could have simply mentioned them in passing. This passage confirms that Cyrenians believed in the Lord. Before the incident with Cornelius, this was the only occasion when Gentiles had the opportunity to hear the gospel. Cornelius’s story merely formally opened the door for preaching the gospel to the Gentiles. We know that both men of Cyprus and Cyrene were Gentiles, which explains why, upon arriving in Antioch, they also preached about the Lord Jesus to the Gentile Greeks.

The church in Jerusalem, observing the Lord’s work, sent Barnabas to Antioch to encourage the believers. Barnabas remained there. As Scripture records: “And he left for Tarsus to look for Saul; and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers; and the disciples were first called Christians in Antioch.”(Acts 11:25-26) Thus the disciples were called Christians for the first time, not by the church in Jerusalem.

We are truly glad it was arranged this way, for it shows us Gentiles that we absolutely have the opportunity to be conformed to the image of Jesus (cf. Romans 8:29). We see that in the Jerusalem church at that time, indeed, some were not conformed to Jesus’ image—they thought that circumcisionis necessary. Therefore, after this, the first Jerusalem Council would be held (see Acts 15:1-29).

The same holds true today, as few Israelites have come to faith. This is why Paul declared, “For I do not want you, brethren, to be uninformed of this mystery⁠—so that you will not be wise in your own estimation⁠—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; …”(Romans 11:25-26)

The Scriptures also make it clear that through the Lord’s work, there were already believers who had come to faith. But when Barnabas, filled with the Holy Spirit, joined them, many more came to the Lord. Therefore, do not underestimate the influence of a person who lives life as an example.

3. Barnabas seeks Saul, and the man Agabus

“And he left for Tarsus to look for Saul; and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers; and the disciples were first called Christians in Antioch. Now at this time some prophets came down from Jerusalem to Antioch. One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius. And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. And this they did, sending it in charge of Barnabas and Saul to the elders.”(Acts 11:25-30)

Barnabas was “Son of Encouragement”, so he sought out Saul. The people trusted them and entrusted the offerings to them to deliver to the elders in Jerusalem. Here we must mention Agabus, the prophet with the gift of prophecy. This man is mentioned only twice in the New Testament, the other instance being in this passage: “As we were staying there (Philip’s home) for some days, a prophet named Agabus came down from Judea. And coming to us, he took Paul’s belt and bound his own feet and hands, and said, “This is what the Holy Spirit says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.’””(Acts 21:10-11) Note that Agabus only told Paul what the Holy Spirit said would happen; he did not say the Holy Spirit didn’t wanted Paul to go to Jerusalem. Paul decided to go anyway, so it cannot be said he was disobedient to God.

Let us examine how he made his decision. Previously, when I read this passage: “For to me, to live is Christ and to die is gain. But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; yet to remain on in the flesh is more necessary for your sake.”(Philippians 1:21-24) I used to think he was torn between the two because he feared death. Now I truly understand that finishing his course and fulfilling the ministry he received from the Lord Jesus was more important. This is what Paul said, “And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.”(Acts 20:22-24) We see that he truly did not regard his life as precious, standing on God’s side in his decisions. To stand forever on God’s side is also what we ought to do.

4. King Herod kills James and imprisons Peter

“Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. And he had James the brother of John put to death with a sword. When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread. When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. So Peter was kept in the prison, but prayer for him was being made fervently by the church to God. On the very night when Herod was about to bring him forward, Peter was sleeping between two soldiers, bound with two chains, and guards in front of the door were watching over the prison.”(Acts 12:1-6)

Here we see Herod killing James and imprisoning Peter. The text clearly describes Peter’s plight—under strict guard and facing imminent execution—yet “…prayer for him was being made fervently by the church to God.”(Acts 12:5) hoping God would rescue him. God did indeed save him in an unexpected miraculous way, and we will now see how God rescued him.

5. An angel rescues Peter from prison

“And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter’s side and woke him up, saying, “Get up quickly.” And his chains fell off his hands. And the angel said to him, “Gird yourself and put on your sandals.” And he did so. And he said to him, “Wrap your cloak around you and follow me.” And he went out and continued to follow, and he did not know that what was being done by the angel was real, but thought he was seeing a vision. When they had passed the first and second guard, they came to the iron gate that leads into the city, which opened for them by itself; and they went out and went along one street, and immediately the angel departed from him. When Peter came to himself, he said, “Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.” And when he realized this, he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying. When he knocked at the door of the gate, a servant-girl named Rhoda came to answer. When she recognized Peter’s voice, because of her joy she did not open the gate, but ran in and announced that Peter was standing in front of the gate. They said to her, “You are out of your mind!” But she kept insisting that it was so. They kept saying, “It is his angel.” But Peter continued knocking; and when they had opened the door, they saw him and were amazed. But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, “Report these things to James and the brethren.” Then he left and went to another place. Now when day came, there was no small disturbance among the soldiers as to what could have become of Peter. When Herod had searched for him and had not found him, he examined the guards and ordered that they be led away to execution. Then he went down from Judea to Caesarea and was spending time there.”(Acts 12:7-19)

The angel’s appearance was accompanied by light. The scripture clearly describes how the Lord rescued Peter—through supernatural means. We see that when God deems it necessary, He actively intervenes. We also observe that while the church earnestly prayed to God for him, they scarcely dared to believe God would deliver him in such a manner. Finally, we witness Herod’s reaction—the indiscriminate slaughter of the innocent. Please read the passage for yourselves; we shall not dwell on it further.

We have said that God views death very differently from humans. In the same incident involving Herod, He allowed James to be martyred while saving Peter. This signifies that He had the power to save James but chose not to, making him the first young apostle to be martyred. This shows James had completed his earthly journey, for in heaven he is like what “…Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.”(Matthew 19:28) Moreover, in the New Jerusalem, “And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb.”(Revelation 21:14) His name is written above. Thus, we see that the Triune God views death very differently from humans.

6. Herod punished by God and eaten by worms

“Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king’s chamberlain, they were asking for peace, because their country was fed by the king’s country. On an appointed day Herod, having put on his royal apparel, took his seat on the rostrum and began delivering an address to them. The people kept crying out, “The voice of a god and not of a man!” And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died. But the word of the Lord continued to grow and to be multiplied. And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark.”(Acts 12:20-25)

This is the second mention in the Book of Acts about John, called Mark, whom Barnabas and Saul brought back from Jerusalem after completing their mission. The Gospel of Mark was written by this Mark. When Peter said, “…so does my son, Mark.”(1 Peter 5:13), he was also referring to this Mark. We will speak more about him later; we will not elaborate further here.

This passage describes Herod’s punishment by God and his death by being eaten by worms. Some might say, “Wasn’t it petty of the Lord to send an angel to punish Herod immediately just because he failed to give glory to God?” No, God is a God of mercy and grace. In the Old Testament, “After these things the word of the LORD came to Abram in a vision, saying, “Do not fear, Abram, I am a shield to you; Your reward shall be very great.” …Then in the fourth generation they will return here, for the iniquity of the Amorite is not yet complete.”(Genesis 15:1-16) God gave the Amorites over four hundred years, yet they did not repent. How hardened the human heart can be! Only after their iniquity was complete did the Israelites enter the land of Canaan.

In the New Testament, “…God our Savior, who desires all men to be saved and to come to the knowledge of the truth.”(1 Timothy 2:4) We know that ““For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.”(John 3:16-18) In His plan of salvation, He has given every person an opportunity to be saved.

From the Scriptures, we see that the Gentiles of Tyre and Sidon came with one accord to seek peace. They were truly skilled in speech, even going so far as to falsely claim that Herod’s words were the voice of God. This point can be seen from “what God tells through Bible is consistent,” for Gentiles at that time could not possibly discern God’s voice. Sometimes even Jews might not hear it—as when Paul was struck by the light: “And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me.”(Acts 22:9) 

If I recall correctly, the New Testament records only two instances of immediate death. The other occurred because of deceiving the Holy Spirit (see Acts 5:1-10). This time, it was not because God was petty and sent an angel to punish him instantly, but because he had committed too many evil deeds—such as the indiscriminate slaughter of innocents mentioned earlier—and with this final act, his iniquity was complete. When God acted, he was devoured by worms.  

Please note: This article is based on the Sunday (2/15/26) topicwise Bible study. Unless otherwise specified, verses refer to those in NASB95. Past articles referenced can be found on our website, ‘https://a-christian-voice.com/‘, under ‘On spiritual understanding about life.’

         首先，我們看到神不偏待人，祂主動的向意大利營的虔誠人哥尼流顯現，他順服神而立刻去邀請彼得到家裡來。第二，我們說到彼得在異象中看見天開了，和三次告訴他神所潔淨的，他不可當作俗物。第三是說到彼得順服聖靈的帶領，去見外邦人哥尼流。第四是說到哥尼流在衆人面前，向彼得說明主是如何向他顯現，並他的回應。第五是經文說到了，彼得向哥尼流等人的有效宣道，在他還說這話的時候，聖靈就降在一切聽道的人身上。最後我們說到彼得為受靈洗的哥尼流等外邦人施水洗。 

1. 外邦人哥尼流在異象中見到了神的使者

       「在凱撒利亞有一個人，名叫哥尼流，是意大利營的百夫長。他是個虔誠人，他和全家都敬畏神，多多賙濟百姓，常常禱告神。有一天，約在申初，他在異象中明明看見神的一個使者進去，到他那裏，說：「哥尼流。」哥尼流定睛看他，驚怕說：「主啊，甚麼事呢？」 天使說：「你的禱告和你的賙濟達到神面前，已蒙記念了。現在你當打發人往約帕去，請那稱呼彼得的西門來。他住在海邊一個硝皮匠西門的家裏，房子在海邊上。」向他說話的天使去後，哥尼流叫了兩個家人和常伺候他的一個虔誠兵來，把這事都述說給他們聽，就打發他們往約帕去。」(使徒行傳 10:1-8)

    哥尼流是意大利營的，絕對是外邦人，所以外邦人中也有虔誠的人，哥尼流和全家都敬畏神，舊約中說得很清楚，三位一體的神對他們是一視同仁。譬如在守逾越節上，「若有外人寄居在你們中間，願向耶和華守逾越節，他所有的男子務要受割禮，然後才容他前來遵守，他也就像本地人一樣；但未受割禮的，都不可吃這羊羔。本地人和寄居在你們中間的外人同歸一例。」(出埃及記 12:48-49) 也就是新約說了好幾次的，「因為神不偏待人。」(羅馬書 2:11)

        我們看到，這次祂是主動的，在異象中派遣使者告訴哥尼流去找彼得，而他一但知道是神的旨意，就「立刻」行動，順服神，這也是我們應該做的。在這裏我們也看到了物以類聚，常伺候他的兵也是虔誠的。我們上週解釋了那稱呼彼得的西門住在海邊一個硝皮匠西門的家裏，是要說明神的幽默性，就不多說了。

2. 彼得在異象中所看到的天開及訊息

       「第二天，他們行路將近那城，彼得約在午正上房頂去禱告。覺得餓了，想要吃。那家的人正預備飯的時候，彼得魂遊象外(G1611, trance)，看見天開了，有一物降下，好像一塊大布，繫着四角，縋在地上。裏面有地上各樣四足的走獸和昆蟲，並天上的飛鳥。又有聲音向他說：「彼得，起來，宰了吃！」彼得卻說：「主啊，這是不可的！凡俗物和不潔淨的物，我從來沒有吃過。」第二次有聲音向他說：「神所潔淨的，你不可當作俗物。」這樣一連三次，那物隨即收回天上去了。」(使徒行傳 10:9-16)

    請注意，魂遊象外在原文就是異象。這段主要是在講「…神所潔淨的，你不可當作俗物。」(使徒行傳 10:15) 我以前以為看到發生過三次的事就一定是神的工作，其實不然，神有絕對的主權，在這些事上，衪決定，我們要做的是分辨。這是因為看到神常用看似乎是恰合的事引導人，如路得記，但並不所有恰合的事都是神在引導人。要記得神有絕對的主權，也不要忘記神用的是回授策略 (參以西結書 33:1-20)，即使聖靈沒有帶領我們而要我們踏出去第一步時，我們仍要永遠的站在神那邊去做決定 (參使徒行傳 16:6-12)。

3.  彼得順服聖靈的帶領去見哥尼流

       「彼得心裏正在猜疑之間，不知所看見的異象是甚麼意思。哥尼流所差來的人已經訪問到西門的家，站在門外，喊着問：「有稱呼彼得的西門住在這裏沒有？」彼得還思想那異象的時候，聖靈向他說：「有三個人來找你。起來，下去，和他們同往，不要疑惑！因為是我差他們來的。」於是彼得下去見那些人，說：「我就是你們所找的人。你們來是為甚麼緣故？」他們說：「百夫長哥尼流是個義人，敬畏神，為猶太通國所稱讚。他蒙一位聖天使指示，叫他請你到他家裏去，聽你的話。」彼得就請他們進去，住了一宿。 次日起身和他們同去，還有約帕的幾個弟兄同着他去。」(使徒行傳 10:17-23)

       彼得看見異象卻不知是甚麼意思，正好哥尼流差遣的三個人到了，看起來是巧合，卻不是，是神在作工，因為真正差他們來的是聖靈，是透過哥尼流看見的異象而來的。這裡是說到彼得如何的順服神，接待了三個是外邦人的訪客，這是非常不容易的，尤其是當時的猶太人把外邦人看做低下的狗，耶穌的話就反應出當時的這習俗。經文是這樣說的，「有一個迦南婦人從那地方出來，喊着說：「主啊，大道衞的子孫，可憐我！我女兒被鬼附得甚苦。」耶穌卻一言不答。門徒進前來，求他說：「這婦人在我們後頭喊叫，請打發她走吧！」耶穌說：「我奉差遣，不過是到以色列家迷失的羊那裏去。」那婦人來拜他，說：「主啊，幫助我！」他回答說：「不好拿兒女的餅丟給狗吃。」婦人說：「主啊，不錯！但是狗也吃牠主人桌子上掉下來的碎渣兒。」耶穌說：「婦人，你的信心是大的，照你所要的，給你成全了吧！」從那時候，她女兒就好了。」(馬太福音 15:22-28) 你看，三位一體的神真不偏待人，祂看到的是信心。

       我們剛才說過，接待外邦人對彼得是不容易的，因他「…說：「主啊，這是不可的！凡俗物和不潔淨的物，我從來沒有吃過。」」(使徒行傳 10:14) 而主是要他看見，「…神所潔淨的，你不可當作俗物。」(使徒行傳 10:15) 對彼得來說，順服神比跟著習俗走更重要的。如果我們有一個啓示錄對七個教會所說的一句話，「聖靈向眾教會所說的話，凡有耳的，就應當聽！」(啓示錄 3:6) 不論是聖靈直接告訴我們的，如彼得的這次，或是藉著別人告訴我們的，如彼得告訴眾人「…說：「你們各人要悔改，奉耶穌基督的名受洗，叫你們的罪得赦，就必領受所賜的聖靈。」」(使徒行傳 2:38) 也就是要有一個能聽的耳，才能做到保羅所說的，「不要消滅聖靈的感動。」(帖撒羅尼迦前書 5:19)

4. 哥尼流在衆人面前向彼得說明主是如何向他顯現

       「又次日，他們進入凱撒利亞。哥尼流已經請了他的親屬、密友等候他們。彼得一進去，哥尼流就迎接他，俯伏在他腳前拜他。彼得卻拉他說：「你起來，我也是人。」彼得和他說着話進去，見有好些人在那裏聚集，就對他們說：「你們知道，猶太人和別國的人親近來往，本是不合例的，但神已經指示我，無論甚麼人都不可看作俗而不潔淨的。所以我被請的時候，就不推辭而來。現在請問：你們叫我來有甚麼意思呢？」哥尼流說：「前四天這個時候，我在家中守着申初的禱告，忽然有一個人穿着光明的衣裳，站在我面前，說：『哥尼流，你的禱告已蒙垂聽，你的賙濟達到神面前，已蒙記念了。你當打發人往約帕去，請那稱呼彼得的西門來，他住在海邊一個硝皮匠西門的家裏。』所以我立時打發人去請你。你來了很好，現今我們都在神面前，要聽主所吩咐你的一切話。」」(使徒行傳 10:24-33)

       這裡的眾人包括哥尼流和他的親屬、密友，及約帕的幾個弟兄， 我們也看到哥尼流看到彼得後，有人的正常反應，就俯伏在他腳前拜他，但彼得很清楚自己衹是人，他該尊榮的是主。彼得知道照那時的習俗，猶太人和別國的人親近來往是不合例的，但他順服神就不推辭而來，知道現今哥尼流等人都在神面前，要聽主所吩咐他的一切話。

5. 彼得向哥尼流等人的有效宣道

       「彼得就開口說：「我真看出神是不偏待人。原來各國中，那敬畏主、行義的人都為主所悅納。神藉着耶穌基督（他是萬有的主）傳和平的福音，將這道賜給以色列人。這話在約翰宣傳洗禮以後，從加利利起，傳遍了猶太。神怎樣以聖靈和能力膏拿撒勒人耶穌，這都是你們知道的。他周流四方，行善事，醫好凡被魔鬼壓制的人，因為神與他同在。「他在猶太人之地並耶路撒冷所行的一切事，有我們作見證。他們竟把他掛在木頭上殺了。第三日，神叫他復活，顯現出來；不是顯現給眾人看，乃是顯現給神預先所揀選為他作見證的人看，就是我們這些在他從死裏復活以後，和他同吃同喝的人。他吩咐我們傳道給眾人，證明他是神所立定的，要作審判活人死人的主。眾先知也為他作見證，說：『凡信他的人，必因他的名得蒙赦罪。』」彼得還說這話的時候，聖靈降在一切聽道的人身上。」(使徒行傳 10:34-44)

       彼得的宣教非常簡潔，看經文就知道他把教恩中重要的真理說出來，從神不偏待人到大使命 (參馬太福音 28:18-20)，及說到「眾先知也為他作見證，說：『凡信他的人，必因他的名得蒙赦罪。』」(使徒行傳 10:43) 請自己看一下經文，我們就不解釋了。這是簡短而有效的講道，因為「彼得還說這話的時候，聖靈降在一切聽道的人身上。」(使徒行傳 10:44) 這是在耶穌復活後，外邦人的第一次的靈洗，是藉著彼得完成的。這也就是保羅所說的，「我不以福音為恥，這福音本是神的大能，要救一切相信的，先是猶太人，後是希臘人。」(羅馬書 1:16) 救恩的計劃是有一個秩序的。也就是，「弟兄們，我不願意你們不知道這奧秘（恐怕你們自以為聰明）：就是以色列人有幾分是硬心的，等到外邦人的數目添滿了，於是以色列全家都要得救。如經上所記：「必有一位救主從錫安出來，要消除雅各家的一切罪惡。」」(羅馬書 11:25-26)

6. 彼得為受靈洗的哥尼流等外邦人施洗

       「那些奉割禮和彼得同來的信徒，見聖靈的恩賜也澆在外邦人身上，就都希奇，因聽見他們說方言，稱讚神為大。於是彼得說：「這些人既受了聖靈，與我們一樣，誰能禁止用水給他們施洗呢？」就吩咐奉耶穌基督的名給他們施洗。他們又請彼得住了幾天。」(使徒行傳 10:45-48)

       在這裡，我們看到了彼得來這裏該做的第二件重要的事，就是奉耶穌基督的名給外邦人哥尼流等眾人施洗。我們這裡也看到，在大使命的受洗，是要奉耶穌基督的名，歸於父子聖靈的名。下章我們就看到了彼得為這件事申辯，也看到了為什麼要這六位弟兄同去，因為他們可以為這件事做有效的見証 (參使徒行傳 11:12-18)。我們注意到那些同來的弟兄是奉割禮的，難怪以後會有耶路撒冷的第一次會議 (參使徒行傳 15:1-29)。

                 請注意，這文章是基於週日(2/8/26)的專題查經，經文除了特別註明外，是基於和合本，所引用過去的文章，在我們的網站，『 https://a-christian-voice.com/ 』，按『對屬靈生命的瞭解』。

    首先，我们看到神不偏待人，祂主动的向意大利营的虔诚人哥尼流显现，他顺服神而立刻去邀请彼得到家里来。第二，我们说到彼得在异象中看见天开了，和三次告诉他神所洁净的，他不可当作俗物。第三是说到彼得顺服圣灵的带领，去见外邦人哥尼流。第四是说到哥尼流在众人面前，向彼得说明主是如何向他显现，并他的回应。第五是经文说到了，彼得向哥尼流等人的有效宣道，在他还说这话的时候，圣灵就降在一切听道的人身上。最后我们说到彼得为受灵洗的哥尼流等外邦人施水洗。                   

1. 外邦人哥尼流在异象中见到了神的使者          

    「在凯撒利亚有一个人，名叫哥尼流，是意大利营的百夫长。他是个虔诚人，他和全家都敬畏神，多多赒济百姓，常常祷告神。有一天，约在申初，他在异象中明明看见神的一个使者进去，到他那里，说：「哥尼流。」哥尼流定睛看他，惊怕说：「主啊，甚么事呢？」 天使说：「你的祷告和你的赒济达到神面前，已蒙记念了。现在你当打发人往约帕去，请那称呼彼得的西门来。他住在海边一个硝皮匠西门的家里，房子在海边上。」向他说话的天使去后，哥尼流叫了两个家人和常伺候他的一个虔诚兵来，把这事都述说给他们听，就打发他们往约帕去。」(使徒行传 10:1-8)      

    哥尼流是意大利营的，绝对是外邦人，所以外邦人中也有虔诚的人，哥尼流和全家都敬畏神，旧约中说得很清楚，三位一体的神对他们是一视同仁。譬如在守逾越节上，「若有外人寄居在你们中间，愿向耶和华守逾越节，他所有的男子务要受割礼，然后才容他前来遵守，他也就像本地人一样；但未受割礼的，都不可吃这羊羔。本地人和寄居在你们中间的外人同归一例。」(出埃及记 12:48-49) 也就是新约说了好几次的，「因为神不偏待人。」(罗马书 2:11)          

    我们看到，这次祂是主动的，在异象中派遣使者告诉哥尼流去找彼得，而他一但知道是神的旨意，就「立刻」行动，顺服神，这也是我们应该做的。在这里我们也看到了物以类聚，常伺候他的兵也是虔诚的。我们上周解释了那称呼彼得的西门住在海边一个硝皮匠西门的家里，是要说明神的幽默性，就不多说了。    

2. 彼得在异象中所看到的天开及讯息          

    「第二天，他们行路将近那城，彼得约在午正上房顶去祷告。觉得饿了，想要吃。那家的人正预备饭的时候，彼得魂游象外(G1611, trance)，看见天开了，有一物降下，好像一块大布，系著四角，缒在地上。里面有地上各样四足的走兽和昆虫，并天上的飞鸟。又有声音向他说：「彼得，起来，宰了吃！」彼得却说：「主啊，这是不可的！凡俗物和不洁净的物，我从来没有吃过。」第二次有声音向他说：「神所洁净的，你不可当作俗物。」这样一连三次，那物随即收回天上去了。」(使徒行传 10:9-16)      

    请注意，魂游象外在原文就是异象。这段主要是在讲「…神所洁净的，你不可当作俗物。」(使徒行传 10:15) 我以前以为看到发生过三次的事就一定是神的工作，其实不然，神有绝对的主权，在这些事上，衪决定，我们要做的是分辩。这是因为看到神常用看似乎是恰合的事引导人，如路得记，但并不所有恰合的事都是神在引导人。要记得神有绝对的主权，也不要忘记神用的是回授策略 (参以西结书 33:1-20)，即使圣灵没有带领我们而要我们踏出去第一步时，我们仍要永远的站在神那边去做决定 (参使徒行传 16:6-12)。    

3.  彼得顺服圣灵的带领去见哥尼流          

    「彼得心里正在猜疑之间，不知所看见的异象是甚么意思。哥尼流所差来的人已经访问到西门的家，站在门外，喊著问：「有称呼彼得的西门住在这里没有？」彼得还思想那异象的时候，圣灵向他说：「有三个人来找你。起来，下去，和他们同往，不要疑惑！因为是我差他们来的。」于是彼得下去见那些人，说：「我就是你们所找的人。你们来是为甚么缘故？」他们说：「百夫长哥尼流是个义人，敬畏神，为犹太通国所称赞。他蒙一位圣天使指示，叫他请你到他家里去，听你的话。」彼得就请他们进去，住了一宿。 次日起身和他们同去，还有约帕的几个弟兄同著他去。」(使徒行传 10:17-23)        

    彼得看见异象却不知是甚么意思，正好哥尼流差遣的三个人到了，看起来是巧合，却不是，是神在作工，因为真正差他们来的是圣灵，是透过哥尼流看见的异象而来的。这里是说到彼得如何的顺服神，接待了三个是外邦人的访客，这是非常不容易的，尤其是当时的犹太人把外邦人看做低下的狗，耶稣的话就反应出当时的这习俗。经文是这样说的，「有一个迦南妇人从那地方出来，喊著说：「主啊，大道卫的子孙，可怜我！我女儿被鬼附得甚苦。」耶稣却一言不答。门徒进前来，求他说：「这妇人在我们后头喊叫，请打发她走吧！」耶稣说：「我奉差遣，不过是到以色列家迷失的羊那里去。」那妇人来拜他，说：「主啊，帮助我！」他回答说：「不好拿儿女的饼丢给狗吃。」妇人说：「主啊，不错！但是狗也吃牠主人桌子上掉下来的碎渣儿。」耶稣说：「妇人，你的信心是大的，照你所要的，给你成全了吧！」从那时候，她女儿就好了。」(马太福音 15:22-28) 你看，三位一体的神真不偏待人，祂看到的是信心。        

    我们刚才说过，接待外邦人对彼得是不容易的，因他「…说：「主啊，这是不可的！凡俗物和不洁净的物，我从来没有吃过。」」(使徒行传 10:14) 而主是要他看见，「…神所洁净的，你不可当作俗物。」(使徒行传 10:15) 对彼得来说，顺服神比跟著习俗走更重要的。如果我们有一个启示录对七个教会所说的一句话，「圣灵向众教会所说的话，凡有耳的，就应当听！」(启示录 3:6) 不论是圣灵直接告诉我们的，如彼得的这次，或是借著别人告诉我们的，如彼得告诉众人「…说：「你们各人要悔改，奉耶稣基督的名受洗，叫你们的罪得赦，就必领受所赐的圣灵。」」(使徒行传 2:38) 也就是要有一个能听的耳，才能做到保罗所说的，「不要消灭圣灵的感动。」(帖撒罗尼迦前书 5:19)    

4. 哥尼流在众人面前向彼得说明主是如何向他显现        

    「又次日，他们进入凯撒利亚。哥尼流已经请了他的亲属、密友等候他们。彼得一进去，哥尼流就迎接他，俯伏在他脚前拜他。彼得却拉他说：「你起来，我也是人。」彼得和他说著话进去，见有好些人在那里聚集，就对他们说：「你们知道，犹太人和别国的人亲近来往，本是不合例的，但神已经指示我，无论甚么人都不可看作俗而不洁净的。所以我被请的时候，就不推辞而来。现在请问：你们叫我来有甚么意思呢？」哥尼流说：「前四天这个时候，我在家中守著申初的祷告，忽然有一个人穿著光明的衣裳，站在我面前，说：『哥尼流，你的祷告已蒙垂听，你的赒济达到神面前，已蒙记念了。你当打发人往约帕去，请那称呼彼得的西门来，他住在海边一个硝皮匠西门的家里。』所以我立时打发人去请你。你来了很好，现今我们都在神面前，要听主所吩咐你的一切话。」」(使徒行传 10:24-33)          

    这里的众人包括哥尼流和他的亲属、密友，及约帕的几个弟兄， 我们也看到哥尼流看到彼得后，有人的正常反应，就俯伏在他脚前拜他，但彼得很清楚自己只是人，他该尊荣的是主。彼得知道照那时的习俗，犹太人和别国的人亲近来往是不合例的，但他顺服神就不推辞而来，知道现今哥尼流等人都在神面前，要听主所吩咐他的一切话。    

5. 彼得向哥尼流等人的有效宣道          

    「彼得就开口说：「我真看出神是不偏待人。原来各国中，那敬畏主、行义的人都为主所悦纳。神借著耶稣基督（他是万有的主）传和平的福音，将这道赐给以色列人。这话在约翰宣传洗礼以后，从加利利起，传遍了犹太。神怎样以圣灵和能力膏拿撒勒人耶稣，这都是你们知道的。他周流四方，行善事，医好凡被魔鬼压制的人，因为神与他同在。「他在犹太人之地并耶路撒冷所行的一切事，有我们作见证。他们竟把他挂在木头上杀了。第三日，神叫他复活，显现出来；不是显现给众人看，乃是显现给神预先所拣选为他作见证的人看，就是我们这些在他从死里复活以后，和他同吃同喝的人。他吩咐我们传道给众人，证明他是神所立定的，要作审判活人死人的主。众先知也为他作见证，说：『凡信他的人，必因他的名得蒙赦罪。』」彼得还说这话的时候，圣灵降在一切听道的人身上。」(使徒行传 10:34-44)          

    彼得的宣教非常简洁，看经文就知道他把教恩中重要的真理说出来，从神不偏待人到大使命 (参马太福音 28:18-20)，及说到「众先知也为他作见证，说：『凡信他的人，必因他的名得蒙赦罪。』」(使徒行传 10:43) 请自己看一下经文，我们就不解释了。这是简短而有效的讲道，因为「彼得还说这话的时候，圣灵降在一切听道的人身上。」(使徒行传 10:44) 这是在耶稣复活后，外邦人的第一次的灵洗，是借著彼得完成的。这也就是保罗所说的，「我不以福音为耻，这福音本是神的大能，要救一切相信的，先是犹太人，后是希腊人。」(罗马书 1:16) 救恩的计划是有一个秩序的。也就是，「弟兄们，我不愿意你们不知道这奥秘（恐怕你们自以为聪明）：就是以色列人有几分是硬心的，等到外邦人的数目添满了，于是以色列全家都要得救。如经上所记：「必有一位救主从锡安出来，要消除雅各家的一切罪恶。」」(罗马书 11:25-26)    

6. 彼得为受灵洗的哥尼流等外邦人施洗          

    「那些奉割礼和彼得同来的信徒，见圣灵的恩赐也浇在外邦人身上，就都希奇，因听见他们说方言，称赞神为大。于是彼得说：「这些人既受了圣灵，与我们一样，谁能禁止用水给他们施洗呢？」就吩咐奉耶稣基督的名给他们施洗。他们又请彼得住了几天。」(使徒行传 10:45-48)      

    在这里，我们看到了彼得来这里该做的第二件重要的事，就是奉耶稣基督的名给外邦人哥尼流等众人施洗。我们这里也看到，在大使命的受洗，是要奉耶稣基督的名，归于父子圣灵的名。下章我们就看到了彼得为这件事申辩，也看到了为什么要这六位弟兄同去，因为他们可以为这件事做有效的见证 (参使徒行传 11:12-18)。我们注意到那些同来的弟兄是奉割礼的，难怪以后会有耶路撒冷的第一次会议 (参使徒行传 15:1-29)。

    请注意，这文章是基于周日(2/8/26)的专题查经，经文除了特别注明外，是基于和合本，所引用过去的文章，在我们的网站，『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』。    

First, we see that God shows no partiality. He proactively revealed Himself to Cornelius, a devout man in the Italian cohort. Cornelius obeyed God and immediately invited Peter to his home. Second, we see Peter in a vision where he saw the heavens opened and was told three times that what God has cleansed, he must no longer consider unholy. Third, Peter obeyed the Holy Spirit’s leading to go to the Gentile Cornelius. Fourth, we see Cornelius explaining before everyone how the Lord had appeared to him and his response. Fifth, the text describes Peter’s effective preaching to Cornelius and the others. While he was still speaking, the Holy Spirit came upon all who heard the message. Finally, we see Peter baptizing Cornelius and the other Gentiles with water. 

1. The gentile Cornelius saw an angel of God in a vision.

“Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, a devout man and one who feared God with all his household, and gave many alms to the Jewish people and prayed to God continually. About the ninth hour of the day he clearly saw in a vision an angel of God who had just come in and said to him, “Cornelius!” And fixing his gaze on him and being much alarmed, he said, “What is it, Lord?” And he said to him, “Your prayers and alms have ascended as a memorial before God. Now dispatch some men to Joppa and send for a man named Simon, who is also called Peter; he is staying with a tanner named Simon, whose house is by the sea.” When the angel who was speaking to him had left, he summoned two of his servants and a devout soldier of those who were his personal attendants, and after he had explained everything to them, he sent them to Joppa.”(Acts 10:1-8)

Cornelius belonged to the Italian cohort and was undoubtedly a Gentile. This demonstrates that there were devout individuals among the Gentiles. Cornelius and his entire household revered God. The Old Testament makes it clear that the triune God treats all equally. For example, concerning the observance of the Passover: “But if a stranger sojourns with you, and celebrates the Passover to the LORD, let all his males be circumcised, and then let him come near to celebrate it; and he shall be like a native of the land. But no uncircumcised person may eat of it. The same law shall apply to the native as to the stranger who sojourns among you.”(Exodus 12:48-49) This echoes the New Testament’s repeated declaration: “For there is no partiality with God.”(Romans 2:11)

Here we see God taking the initiative, sending an angel in a vision to instruct Cornelius to seek Peter. Once Cornelius recognized this as God’s will, he acted “immediately” in obedience—exactly what we should do. We also observe that birds of a feather flock together: the soldier who served him was a devout man. Last week we explained that Simon Peter staying at the home of Simon the tanner by the sea was meant to illustrate God’s sense of humor, so we won’t dwell on that further.

2. The opening of heaven and the message Peter saw in the vision

“On the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray. But he became hungry and was desiring to eat; but while they were making preparations, he fell into a trance (G1611); and he saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground, and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air. A voice came to him, “Get up, Peter, kill and eat!” But Peter said, “By no means, Lord, for I have never eaten anything unholy and unclean.” Again a voice came to him a second time, “What God has cleansed, no longer consider unholy.” This happened three times, and immediately the object was taken up into the sky.”(Acts 10:9-16)

This passage primarily addresses “…What God has cleansed, no longer consider unholy.”(Acts 10:15) I used to think that seeing something happen three times must be God’s work, but that’s not necessarily true. God has absolute sovereignty in these matters—He decides, and our role is to discern. This is because we often see God guiding people through seemingly coincidental events, like in the Book of Ruth. Yet not every coincidence signifies divine guidance. Remember God’s absolute sovereignty, and never forget that He employs feedback strategies (cf. Ezekiel 33:1-20). Even when the Holy Spirit does not lead us to take the first step, we must always stand on God’s side to make decisions (cf. Acts 16:6-12).

3.  Peter obeyed the Holy Spirit’s leading to visit Cornelius

“Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon’s house, appeared at the gate; and calling out, they were asking whether Simon, who was also called Peter, was staying there. While Peter was reflecting on the vision, the Spirit said to him, “Behold, three men are looking for you. But get up, go downstairs and accompany them without misgivings, for I have sent them Myself.” Peter went down to the men and said, “Behold, I am the one you are looking for; what is the reason for which you have come?” They said, “Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was divinely directed by a holy angel to send for you to come to his house and hear a message from you.” So he invited them in and gave them lodging. And on the next day he got up and went away with them, and some of the brethren from Joppa accompanied him.”(Acts 10:17-23)

Peter saw the vision but did not understand its meaning. Just then, the three men sent by Cornelius arrived. It seemed coincidental, but it was not—God was at work. For it was the Holy Spirit who truly sent them, guided by the vision Cornelius had seen. Here we see Peter’s obedience to God as he welcomed three Gentile visitors—a remarkable act, especially since Jews of that time regarded Gentiles as dogs beneath them. Jesus’ words reflect this custom: “And a Canaanite woman from that region came out and began to cry out, saying, “Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed.” But He did not answer her a word. And His disciples came and implored Him, saying, “Send her away, because she keeps shouting at us.” But He answered and said, “I was sent only to the lost sheep of the house of Israel.” But she came and began to bow down before Him, saying, “Lord, help me!” And He answered and said, “It is not good to take the children’s bread and throw it to the dogs.” But she said, “Yes, Lord; but even the dogs feed on the crumbs which fall from their masters’ table.” Then Jesus said to her, “O woman, your faith is great; it shall be done for you as you wish.” And her daughter was healed at once.”(Matthew 15:22-28) You see, the triune God shows no partiality; He looks at faith.

As we mentioned earlier, welcoming Gentiles was difficult for Peter, for he said, “…By no means, Lord, for I have never eaten anything unholy and unclean.”(Acts 10:14) But the Lord wanted him to see, “…What God has cleansed, no longer consider unholy.”(Acts 10:15) For Peter, obeying God was more important than following custom.  We need to have the one phrase from the Book of Revelation addressed to the seven churches, it is this: “He who has an ear, let him hear what the Spirit says to the churches.”(Revelation 3:6) Whether the Holy Spirit speaks directly to us, as in Peter’s case, or through others—as when Peter told the crowd, “…Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.”(Acts 2:38), we must have ears to hear. Only then can we fulfill Paul’s instruction: “Do not quench the Spirit.”(1 Thessalonians 5:19)

4. Cornelius explained to Peter before the crowd how the Lord had appeared to him

“On the following day he entered Caesarea. Now Cornelius was waiting for them and had called together his relatives and close friends. When Peter entered, Cornelius met him, and fell at his feet and worshiped him. But Peter raised him up, saying, “Stand up; I too am just a man.” As he talked with him, he entered and found many people assembled. And he said to them, “You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean. That is why I came without even raising any objection when I was sent for. So I ask for what reason you have sent for me.” Cornelius said, “Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, and he said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is staying at the house of Simon the tanner by the sea.’ So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been commanded by the Lord.””(Acts 10:24-33)

The crowd here included Cornelius, his relatives, close friends, and several brothers from Joppa. We also see Cornelius’s natural human reaction upon seeing Peter—he fell down at his feet and worshiped him. But Peter clearly understood he was only a man; the One worthy of honor was the Lord. Peter also knew that according to the customs of that time, it was improper for Jews to associate with people from other nations. Yet he obeyed God and came without hesitation, knowing that now Cornelius and his companions were all before God, ready to hear everything the Lord had commanded him to say.

5. Peter’s effective preaching to Cornelius and his household

“Opening his mouth, Peter said: “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him. The word which He sent to the sons of Israel, preaching peace through Jesus Christ (He is Lord of all)⁠— you yourselves know the thing which took place throughout all Judea, starting from Galilee, after the baptism which John proclaimed. You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. We are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross. God raised Him up on the third day and granted that He become visible, not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins.” While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message.”(Acts 10:34-44)

Peter’s preaching was remarkably concise. As the text shows, he articulated the essential truths of the gospel—from God’s impartiality to the Great Commission (cf. Matthew 28:18-20)—culminating in the declaration: “Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins.”(Acts 10:43) We will not elaborate further, but encourage you to read the passage yourself.

This was a brief yet effective sermon, for “While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message.”(Acts 10:44) This was the first baptism of the Holy Spirit among Gentiles after Jesus’ resurrection, accomplished through Peter. This is also what Paul said: “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.”(Romans 1:16) The plan of salvation follows an order. That is, “For I do not want you, brethren, to be uninformed of this mystery⁠—so that you will not be wise in your own estimation⁠—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written, “The Deliverer will come from Zion, He will remove ungodliness from Jacob.””(Romans 11:25-26)

6. Peter baptizes Cornelius and the Gentiles who had received the Holy Spirit

“All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. For they were hearing them speaking with tongues and exalting God. Then Peter answered, “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?” And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days.”(Acts 10:45-48)

Here we see the second important thing Peter was to do in this place: baptizing the Gentiles, including Cornelius and the whole household, in the name of Jesus Christ. We also see that baptism in the Great Commission is to be done in the name of Jesus Christ, and thus return to the name of the Father, the Son, and the Holy Spirit. In the next chapter, we see Peter defending this action and why the six brothers accompanied him—so they could effectively testify to what had happened (see Acts 11:12-18). We note that these brothers who came with him were circumcised as usual, which explains why the first Jerusalem Council later took place (see Acts 15:1-29).

Please note: This article is based on the Sunday (2/8/26) topicwise Bible study. Unless otherwise specified, verses refer to those in NASB95. Past articles referenced can be found on our website, ‘https://a-christian-voice.com/‘, under ‘On spiritual understanding about life.’

    我们首先来看主基督向扫罗显现的这事，有三次的记载，我们就取其联集去符合了所有的叙述，还原了当时的情景。第二说到主在异象中要亚拿尼亚为扫罗受洗，并被圣灵充满，其中看到了主的幽默，也看到他带给在祷告中保罗的讯息，和保罗在大光中听到的部份讯息基本上是一样的。第三谈到保罗在见大光后，凭自己的能力去见证耶稣是基督，并其逃走的结局。第四说到了保罗去耶路撒冷的传道，然后到大数避难。最后是提到了彼得治愈瘫子以尼雅，和复活女徒多加的两个神迹。                

1. 主基督向扫罗显现的三次记载          

    「扫罗仍然向主的门徒口吐威吓凶杀的话，去见大祭司，求文书给大马士革的各会堂，若是找著信奉这道的人，无论男女，都准他捆绑带到耶路撒冷。扫罗行路，将到大马士革，忽然从天上发光，四面照著他。他就仆倒在地，听见有声音对他说：「扫罗，扫罗！你为甚么逼迫我？」他说：「主啊，你是谁？」 主说：「我就是你所逼迫的耶稣。起来！进城去，你所当做的事，必有人告诉你。」同行的人站在那里，说不出话来，听见声音，却看不见人。扫罗从地上起来，睁开眼睛，竟不能看见甚么。人拉他的手，领他进了大马士革。三日不能看见，也不吃，也不喝。」(使徒行传 9:1-9)          #####保罗(扫罗)将到大马士革见大光的这事，在使徒行传记载了三次，就是这里和使徒行传 22:6-11 及 26:12-18，因为听众不同，记载不会完全相同，但是基于同一个事实，必须符合所有经文，就是要取叙述的联集。以下就把其他两段经文列出来，然后取其联集，就知道事情发生的经过。      

    「我将到大马士革，正走的时候，约在晌午，忽然从天上发大光，四面照著我。我就仆倒在地，听见有声音对我说：『扫罗，扫罗！你为甚么逼迫我？』「我回答说：『主啊，你是谁？』 「他说：『我就是你所逼迫的拿撒勒人耶稣。』与我同行的人看见了那光，却没有听明那位对我说话的声音。「我说：『主啊，我当做甚么？』 「主说：『起来！进大马士革去，在那里，要将所派你做的一切事告诉你。』我因那光的荣耀不能看见，同行的人就拉著我手进了大马士革。」(使徒行传 22:6-11)          

    「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。』」(使徒行传 26:12-18)      

    从这些经文，我们看到那时的保罗的确是，「我又在犹太教中，比我本国许多同岁的人更有长进，为我祖宗的遗传更加热心。」(加拉太书 1:14) 所以他会迫害教会。他在晌午的时候将到大马士革，忽然有比日头还亮的大光，四面照著他和同行的人，大家都仆倒在地，其他人没有见人，也没有听明那位在大光中对他显现，且说话的声音。其实保罗在大光中也见到耶稣，因经文说，「我当日所领受又传给你们的，第一，就是基督照圣经所说，为我们的罪死了，而且埋葬了，又照圣经所说，第三天复活了，并且显给矶法看，然后显给十二使徒看，…末了，也显给我看，…」(哥林多前书 15:3-8) 他因那光的荣耀不能看见，同行的人没有受到同样的影响，就拉著他的手进了大马士革。          

    这声音是希伯来话，基本上是说那位是耶稣，逼迫教会就是逼迫祂，这样的逼迫是犹如用脚踢刺是难的！我们等下会提到亚拿尼亚，因亚拿尼亚将告诉他会将做的事，基本上就是做外邦人的使徒，在亚拿尼亚来前，他是三日不能看见，也不吃，也不喝。主是告诉他说，「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。」(使徒行传 26:16-18) 也就是亚拿尼亚基本上要告诉他的，去做外邦人的使徒。    

2. 主要亚拿尼亚为扫罗受洗并被圣灵充满          

    「当下，在大马士革有一个门徒，名叫亚拿尼亚。主在异象中对他说：「亚拿尼亚。」 他说：「主，我在这里。」主对他说：「起来！往直街去，在犹大的家里，访问一个大数人，名叫扫罗(保罗)，他正祷告；又看见了一个人，名叫亚拿尼亚，进来按手在他身上，叫他能看见。」亚拿尼亚回答说：「主啊，我听见许多人说，这人怎样在耶路撒冷多多苦害你的圣徒，并且他在这里有从祭司长得来的权柄，捆绑一切求告你名的人。」主对亚拿尼亚说：「你只管去。他是我所拣选的器皿，要在外邦人和君王并以色列人面前宣扬我的名。我也要指示他，为我的名必须受许多的苦难。」亚拿尼亚就去了，进入那家，把手按在扫罗身上说：「兄弟扫罗，在你来的路上向你显现的主，就是耶稣，打发我来，叫你能看见，又被圣灵充满。」扫罗的眼睛上好像有鳞立刻掉下来，他就能看见，于是起来受了洗，吃过饭就健壮了。 …」(使徒行传 9:10-19)          

    从这些经文中我们可以看到主是很幽默的，祂在异象中让亚拿尼亚看到了自己，祂大可只告诉他去，对保罗讲该说的事，却加上了这很好玩的一段，让我们注意到祂幽默的一面。我记得当有人指出这一段给我时，我那时不能从这些经文中感受到神的幽默性，如果我记得没错，后来我至少试了四个人，他们就像我起初一样，看不到神是幽默的这点，不知道他们以后有没有机会看到这一点。          

    我们已讲过，他带给在祷告中保罗的讯息，和保罗在大光中听到的基本上是一样的，所以保罗会相信，且愿意让陌生人把手按在自己身上，而因此更加相信他是主派来的，也看到了事实上能再度看见的证明，就受了洗。保罗被圣灵充满，当然受了灵洗，至于水洗也应该有的，因为「…彼得说：「这些人既受了圣灵，与我们一样，谁能禁止用水给他们施洗呢？」就吩咐奉耶稣基督的名给他们施洗。他们又请彼得住了几天。」(使徒行传 10:47-48) 至于两者何者为先，圣经没有明说，也不重要。保罗那时三天没有吃饭，现在吃过饭就健壮了。     

3. 扫罗凭自己的能力见证耶稣是基督并结局          

    「… 扫罗和大马士革的门徒同住了些日子，就在各会堂里宣传耶稣，说他是神的儿子。凡听见的人都惊奇说：「在耶路撒冷残害求告这名的，不是这人吗？并且他到这里来，特要捆绑他们，带到祭司长那里。」但扫罗越发有能力，驳倒住大马士革的犹太人，证明耶稣是基督。过了好些日子，犹太人商议要杀扫罗，但他们的计谋被扫罗知道了。他们又昼夜在城门守候，要杀他。他的门徒就在夜间用筐子把他从城墙上缒下去。」(使徒行传 9:19-25)          

    保罗见大光后知道耶稣是基督，就在大马士革凭著自己的知识证明的确如此，结局就是犹太人想要杀他，他也只好逃走了，一直到他得到启示的知识，才为神所用。就像他自己说的，「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)    

4. 扫罗到耶路撒冷然后去大数避难          

    「扫罗到了耶路撒冷，想与门徒结交。他们却都怕他，不信他是门徒。惟有巴拿巴接待他，领去见使徒，把他在路上怎么看见主，主怎么向他说话，他在大马士革怎么奉耶稣的名放胆传道，都述说出来。于是扫罗在耶路撒冷和门徒出入来往，奉主的名放胆传道，并与说希腊话的犹太人讲论辩驳。他们却想法子要杀他。弟兄们知道了，就送他下凯撒利亚，打发他往大数去。那时，犹太、加利利、撒马利亚各处的教会都得平安，被建立；凡事敬畏主，蒙圣灵的安慰，人数就增多了。」(使徒行传 9:26-31)        

    门徒起初不接受他是合理的，因他本是迫害教会的，但巴拿巴是劝慰子，他接待保罗，并在使徒前说明了他的现状，使保罗能奉主的名放胆传道。众人愿意听他，可见是相信他的话，因为「这巴拿巴原是个好人，被圣灵充满，大有信心。…」(使徒行传 11:24) 而被圣灵充满的人，怎么会说谎而认撒但为父呢？这又是「神借著圣经告诉我们是一致的」之一个例子。        

    最后是犹太人想要杀他，就使他辗转回到大数，因他是「…生在基利家的大数，长在这城里，在迦玛列门下，按著我们祖宗严紧的律法受教，热心事奉神，像你们众人今日一样。我也曾逼迫奉这道的人直到死地，无论男女都锁拿下监。」(使徒行传 22:3-4) 他真是「…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) 以致于迫害教会。新约没有记载别的人是如此的迫害教会，他见了大光后的大转变，就使「那时，犹太、加利利、撒马利亚各处的教会都得平安，被建立；凡事敬畏主，蒙圣灵的安慰，人数就增多了。」(使徒行传 9:31)    

5. 彼得治愈瘫子以尼雅和复活多加          

    「彼得周流四方的时候，也到了居住吕大的圣徒那里，遇见一个人，名叫以尼雅，得了瘫痪，在褥子上躺卧八年。彼得对他说：「以尼雅，耶稣基督医好你了！起来，收拾你的褥子！」他就立刻起来了。凡住吕大和沙仑的人都看见了他，就归服主。在约帕有一个女徒，名叫大比大，翻希腊话就是多加。她广行善事，多施赒济。当时，她患病而死，有人把她洗了，停在楼上。吕大原与约帕相近，门徒听见彼得在那里，就打发两个人去见他，央求他说：「快到我们那里去，不要耽延！」彼得就起身和他们同去。到了，便有人领他上楼。众寡妇都站在彼得旁边哭，拿多加与她们同在时所做的里衣外衣给他看。彼得叫她们都出去，就跪下祷告，转身对著死人说：「大比大，起来！」她就睁开眼睛，见了彼得，便坐起来。彼得伸手扶她起来，叫众圣徒和寡妇进去，把多加活活地交给他们。这事传遍了一约帕，就有许多人信了主。此后，彼得在约帕一个硝皮匠西门的家里住了多日。」(使徒行传 9:32-43)        

    经文详细的记载了彼得治愈瘫子以尼雅，和复活女徒多加的两件神迹，我们就不多讲了。要注意的是彼得是以基督行的神迹，他只是管道。我们也注意的是有些人也因此信了主，好玩的是，彼得又叫西门，正好住在西门家里。圣经好像没有必要加这一句，因为如果我们看硝皮匠(G1038)这字，就知道这字只出现三次，就能知道这一点。发现加这一句，就是要我们注意到神是幽默的，和前面说到的亚拿尼亚在异象中看到自己，有异曲同功之妙。记得问儿子有没有从圣经中看到神的幽默，他没有看到亚拿尼亚的事，却告诉我了硝皮匠的经文，那时我想，西门住在西门家有什么好笑的，一直到这次准备专题查经，我才知道圣经如果不是要说明神的幽默性，根本不需要这句话，他是对的。 

    请注意，这文章是基于周日(2/1/26)的专题查经，经文除了特别注明外，是基于和合本，所引用过去的文章，在我们的网站，『 https://a-christian-voice.com/ 』，按『对属灵生命的了解』。