(1) What happened to the thousands of newly converted disciples of the first church?
(2) How severe was the persecution? How would you expect them to respond to such a severe persecution, given the fact that most of them were really fairly new believers?
(3) Contrast these lay-disciples with the apostles. Why did the apostles stay in Jerusalem? How did the action of these lay-disciples serve to accomplish the Great Commission of 1:8?
(4) What do you know about the city of Samaria (see Jn. 4:9)? Why was it the first “foreign” city to be evangelized?
(5) Philip was one of the seven deacons chosen to serve food in chapter 6. Based on how God used him in Samaria, what can you learn about the roles of the apostles and that of the lay disciples?
(6) Why did the church in Jerusalem feel the need to send Peter and John to Samaria?
(7) Why hadn't these new Samaritan believers received the Holy Spirit yet, though they had truly believed and were baptized in the name of Jesus?
(8) But when Peter and John laid hands on them, they received the Holy Spirit (presumably in a form that could be attested to). How did this fact speak to the believers in Jerusalem (including Peter and John)?
(9) What can you learn about the work of the Holy Spirit?
(10) What is the main message to you today?
本週我們繼續研讀使徒行傳。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 以千計的還算是初信的門徒，現在要面對什麼挑戰？這逼迫是怎樣的厲害？你以為作為初信的一群會怎麼回應？
(2) 奇怪的是，當平信徒四散，使徒們卻留在耶路撒冷，何故？四散的門徒怎樣遵行1:8大使命的下一步？
(3) 你對撒瑪利亞有何認識？(可參約4:9) 為何它成為福音外展的頭一個非猶太人的城市？
(4) 你還記得腓利是誰嗎？(參6:5) 神這樣在撒瑪利亞使用腓利，你對使徒和平信徒在大使命的貢獻上有何領會？
(5) 為何耶路撒冷教會覺得需要派彼得和約翰到撒瑪利亞？
(6) 既然已信而受洗，為何他們還需使徒按手才領受聖靈？這與聖經一貫的教訓吻合嗎？這特別的安排是為誰之故？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
One of the most interesting things about the work of the Holy Spirit in the Book of Acts is when and how He chooses to manifest Himself in coming upon new believers.
In the beginning, it appears almost like a formula that when a person truly repents and believes in Christ, they would be baptized right away in the name of Jesus, and then upon baptism, they would receive the Holy Spirit who manifests Himself through enabling these baptized new believers to speak in a tongue.
Now in Samaria, at the preaching of Philip, many Samaritans also believed and were baptized in the name of Jesus Christ. But it took the prayer and the laying of hands of Peter and John before they would receive (the manifestation of) the Holy Spirit, presumably also in the form of tongue speaking. (Acts 8)
Then when we come to chapter 10 of Acts, before they were baptized and without the laying of hands by Peter, the household of Cornelius and his friends received the Holy Spirit, again in the form of tongue-speaking.
As we continue to read the rest of the Book of Acts, people continued to believe and be baptized, but the manifestation of their reception of the Holy Spirit in the form of tongue-speaking was rarely mentioned, except in chapter 19.
It is significant to note that in all the occasions where tongue-speaking is mentioned in Acts, they serve to bring out the manifestation of the Holy Spirit as a clear evidence of conversion of Gentile believers, including the despised Samaritans. The reason is very obvious: It happened so that the circumcised Jewish believers could have “no further objections” to the reaching of the Gentiles with the gospel of Jesus Christ, as Peter testified “God gave them the same gift as He gave us.” (Acts 11:17) As this fact was firmly established, it appears that tongue-speaking did not necessarily accompany every occasion of conversion.
Yes, there were times when it took the laying of hands of the apostles, especially that of Peter, John and Paul, before the Holy Spirit would manifest Himself by coming upon some of these believers who were converted in their absence. But these occasions were not the norm, but the exception. I believe that it happened to establish the authority of these apostles who appeared to be the few among the apostles ministering beyond Jerusalem and the Jewish communities.
In other words, we should learn not to put God inside a box and allow the Holy Spirit to work as He determines (1 Co. 12:11). Those who insist that tongue-speaking is a must-sign of conversion these days fail to understand the mind of the Holy Spirit.
在使徒行傳中所記載聖靈的工作，我們可以看到祂確是隨己意運行的聖靈。
在使徒行傳首部份的記述中，似乎每個悔改信主的人都立時奉主名受洗。在受洗後一般是有聖靈藉著賜方言為降臨的明證。
當撒瑪利亞人因腓力的證道而信主後，也立時奉主名受洗，但卻要等到彼得和約翰的禱告、按手時，才領受聖靈。(8:17)
在第十章當彼得向哥尼流一家和外邦的親友證道時，聖靈並不等待彼得的呼召和施洗就已降臨在眾人身上，亦以賜下方言為證。
自此之後，除了在第十九章，路加繼續記載福音的廣傳，有人不斷的相信悔改受洗外，再沒有提到聖靈在人相信主時賜下方言。
其實我們需要細心閱讀有關說方言的記載。除了第二章五旬節那天使徒說方言外，使徒行傳的記載都是與證明外邦人信主同樣受聖靈有關；這包括了被猶太人所歧視的撒瑪利亞人在內。這個現象是必須的，因為要藉此平息那些受割禮的信徒對向外邦人傳福音的反對。正如彼得所力證的：「神既然給他們恩賜 (指接受聖靈)，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？」(11:17)
但當這事實不再被懷疑時，使徒行傳就沒有再記載說方言作為人信主接受聖靈的外表標誌了。
另一方面，我們亦可看到使徒行傳多次記載在猶大地以外信主的人，有時要等待如彼得、約翰或保羅等的使徒按手，才接受到聖靈。但這些明顯是例外，並非常規，否則這些使徒不再到訪或路過時，難道悔改信主的人就不能接受聖靈嗎？個中原因也不是難明的。在教會建立的初期，聖靈是藉此建立這幾位承擔在猶大地以外宣教的使徒的權柄，叫初期教會完全的接納他們在外邦人中宣教的見證。
因此，我們看到聖靈真的是隨己意而行的(林前12:11) 。我們不要妄為聖靈行事定下規條，更不要妄論說方言為信徒信主必然的表現。
(1) The people of Samaria were of mixed ethnicity, being partly Jewish and they worshipped God in a syncretized way, using their own version of the Pentateuch (it was called the Samaritan Pentateuch; in it were changes made to fit Samaritan theology). From the way they responded to Simon, how would you describe their religion and attitude toward God?
(2) If Simon was “full of bitterness and captive to sin”, what might be his motive in believing and receiving baptism?
(3) Do you think Simon was saved? Why or why not?
(4) What is your motive in believing and receiving baptism?
(5) Simon was fascinated with the ability to bestow the Holy Spirit on people through the laying of hands which was a spiritual ministry. How then can an aspiration to serve become something not pleasing to God? Reflect on your own heart for ministry. Do you think it is “right before God”?
(6) It appeared that the people of Samaria responded readily to the gospel. Can you think of some of the reasons?
(7) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 撒瑪利亞人不但不是純種的猶太人，他們的信仰也不純正，因為他們用私改了的「摩西五經」為唯一的正典。從他們對西門的聽從，你曉得他們的信仰是怎樣的嗎？
(2) 彼得說西門是“在苦膽之中，被罪惡捆綁” 。那麼他信主和受洗的原因或動機是什麼？
(3) 你以為西門得救嗎？為什麼？
(4) 你信主和受洗的原因或動機又是什麼？
(5) 西門以為用錢可以買按手的恩賜固然不對，但他的動機似乎是要得到屬靈的恩賜。你以為一個信徒羨慕恩賜可有什麼類似的危機或錯誤？
(6) 請反思自己今天事奉的心態。可有“心不正”之處嗎？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
We always read with sympathy about the discrimination the people of Samaria received at the hand of the Jews. Jews have traditionally connected the origin of the Samaritans with the events described in 2 Kings 17:24-41: The Assyrian king moved foreigners into their land, and they became a race with mixed blood, despised as impure by the Jews.
Perhaps, in reaction to such discrimination, the Samaritans sought to discredit the Jewish Bible (the Tanakh) as corrupted and not of divine inspiration. In so doing, they had developed their own Pentateuch (the first five books of the OT) which constitutes their entire biblical canon.
In
analyzing the Samaritan Pentateuch, scholars have discovered some 6,000
variants from the Jewish Masoretic text. While most variants are minor, having to do with scribal errors and
grammatical variations, some reflect deliberate, theologically motivated
changes. The most obvious one is in
Deuteronomy 27:4 where Moses commanded the people:
“And when you have crossed the Jordan, set up these stones on Mount Ebal, as I command you today, and coat them with plaster.”
The Samaritan Pentateuch changed the place where the altar should be set up from Ebal to Gerizim in order to justify the place of worship they set up at Gerizim. They also changed the verbal tense from future to present to indicate that God has already chosen this place.
Of course, it did not fare well with the law-obsessed Jews, as one Rabbi Eleazar b. Simeon noted in the Talmud, “You have falsified your Pentateuch…and you have not profited aught from it.” The Samaritan Pentateuch only deepened the hatred the Jews had towards the Samaritans.
Therefore, it was not a small breakthrough when the first ethnic group outside of Jerusalem to be reached by the disciples was the Samaritans. This is a clear demonstration of the power of the gospel which “has destroyed the barrier, the dividing wall of hostility.” (Eph. 2:14)
每每讀到新約中撒瑪利亞人的遭遇，我們總對他們被猶太人歧視而產生同情之心。猶太人一般認為這些「雜種」撒瑪利亞人是列王紀下17:24-41的事件的產品。當時的亞述王強把巴比倫等地的外邦人遷移到原是以色列地的撒瑪利亞居住。
或許正因受歧視之故，撒瑪利亞人為要建立自己的地位，就自編他們的摩西五經，視之為惟一的正典，並且視猶太人的摩西五經和舊約其他經卷並非是神的默示。
聖經學者在把猶太五經和撒瑪五經相比之下，發現有六千處的出入。雖然大部份的分別是抄寫上的錯誤和文法上的分歧，但也有是明顯神學上刻意的修改。就如申命記27:4摩西是這樣的吩咐百姓：「你們過了約但河，就要在以巴路山上照我今日所吩咐的，將這些石頭立起來，墁上石灰。」撒瑪五經卻把以巴路山改為基利心山，為要強證他們在基利心山上自立的殿，並且把動詞由將來式改為過去完成式，以表示神已定意揀選那地。
當然，他們這樣做，就更加深猶太人對他們的敵視了。就如猶太的Talmud(拉比權威的著作，包括口傳的律法) 中，拉比Eleazar責備撒瑪利亞人說：「你們竄改你們的五經……結果與你們毫無益處！」撒瑪五經只加深了猶太人對他們的憎恨。
所以，初期的門徒把福音自耶路撒冷傳開時，第一個福音站竟是撒瑪利亞。這並非等閑的突破，而正是福音大能的彰顯：「將兩下合而為一，拆毀了中間隔斷的牆。」(弗2:14)
(1) The gospel’s breakthrough beyond Jerusalem continued with the story of Philip, reaching now to an Ethiopian (an East African). Why did God choose Philip to achieve such a breakthrough? The angel of the Lord could have easily appeared to Peter and John?
(2) Where did the angel of the Lord tell Philip to go? Did it make any sense to Philip? What can you learn from Philip, next time the Lord gives you instructions that may not make a lot of sense?
(3) Why did this important official from Ethiopia go all the way to Jerusalem? How would he be treated in the temple? To what extent was he able to truly “worship” God there?
(4) Together with the fact that he was reading the book of Isaiah in the chariot, how would you describe this seeker? How did God reward his seeking heart? (See Matt. 7:7)
(5) The Jewish rabbis mostly interpreted Isaiah 53:7-8 to refer to the entire people of Israel and they do so even today. How may you help them to understand it as a foretelling of Jesus Christ?
(6) The Ethiopian said he could not understand what he read, unless someone explained it to him. So the ability to understand scripture is very important to the sharing of the gospel. How and where can you gain this ability to explain the scripture in your role to fulfill the Great Commission?
(7) Philip had baptized many in Samaria who had waited for the apostles to lay hands on them before they could receive the Holy Spirit (v. 17). Do you think this Ethiopian received the Holy Spirit upon his belief and baptism? (See Acts 2:38)
(8) What marks the life of new believers? (v. 8 and v. 39)
(9) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 福音突破耶路撒冷的發展，藉著腓利臨到東非的埃提阿伯。為何神揀選腓利作這突破，而不用彼得等使徒呢？
(2) 主的使者吩咐腓利往那裡走？對腓利而言，有道理嗎(did it make sense)?
(3) 由此你可以學一個什麼功課？
(4) 這埃提阿伯高官為何要到耶路撒冷？按你所知，像他這樣的外邦人(加上是太監) ，到了聖殿，他至多能怎樣的敬拜？
(5) 從整件事件，你可以怎樣形容這埃提阿伯高官尋求神的心？神曾怎樣論及這樣的人？(參太7:7)
(6) 傳統(至今)的猶太拉比都以埃提阿伯高官在車中所念的以賽亞書53:7-8是指整個以色列民族。你可以怎樣向他們證明是清楚的預言耶穌基督呢？
(7) 真的，“沒有人指教”，人怎能明白福音呢？你可以怎樣裝備自己去幫助別人明白福音？
(8) 撒瑪利亞人需要使徒按手才領受聖靈。為何這埃提阿伯高官又不用呢？
(9) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
The Book of Acts often depicts those Gentiles who attended the Jewish synagogues as “God fearing” (Acts 10:2, 22; 13:26, 50; 17:4, 17). I often wonder why these Gentiles, often of high society, would seek the God of the Jews. One of the most credible reasons given is that Judaism stood out as basically the only monotheistic and morally sound religion in the Roman world.
That explains why the Ethiopian eunuch, given the exclusiveness of Judaism and the less-than-friendly attitude toward eunuchs, would travel such a distance to worship in the Jerusalem temple (note that according to Deut. 23, as a eunuch, he would have been forbidden to enter the temple, a place where he would not have heard the correct interpretation of the Messianic prophecies anyway).
But true to the promise of Jesus that “seek and you will find” (Lk. 11:9), God sent Philip to explain to him what he would not have understood while at the temple of Jerusalem. As a result, he understood, accepted the truth and was baptized.
When I reflect on this conversion of the Ethiopian eunuch, I am reminded that God really sees the hearts of all mankind (Ps. 33:13-15), especially those who seek Him. As much as I need to seek to evangelize, strive to convince and labor to intercede, ultimately, it is God who creates the searching heart. If this is lacking, there is not much else we can do.
Time and time again, I have discovered that those who come to Christ with the clearest evidence of repentance are not people we have to almost push to make a decision, but those whose hearts had been searching and made ready by the Holy Spirit.
使徒行傳常常形容那些到聖殿或會堂敬拜的外邦人為「敬虔人/God fearers」(見10:2, 22; 13:26, 50; 17:4, 17) 。我常常思想，為什麼這些外邦人，特別多是上流人，會追求認識猶太人的神呢？一般解經家認為主要的原因是，猶太教是當時羅馬帝國版圖所及，唯一是「一神」的宗教，也是具有最高道德標準的宗教。
無怪這位埃提阿伯太監，雖然知道猶太人對外邦人的歧視，及對太監的不友善態度，仍千里迢迢來耶路撒冷「禮拜」。其實，他何來「禮拜」呢？因為申命記23:1明明的禁止「被閹的」進入聖殿。他雖身居高位也不例外。故此，他不一定有機會聽到文士講解聖經。這也是好的，因為他們的講解也不會叫這太監認識耶穌的。
主的應許是實在的：「尋找，就尋見。」(路11:9) 神就差派腓力向他解明聖殿文士也不領會的福音信息。結果，他不但聽得明白，更願意接受，並且立刻受洗。
思想到這太監尋找真理的心時，我就想起詩篇的話：神是觀看、察看到世上每一個人的心的。(33:13-15) 這叫我明白到，雖然我們是有責任盡力去傳福音，並苦心的勸和不斷的代求，至終仍是要聖靈在人心創造尋求的心。沒有尋找，何來就尋見呢！
按我自己的經歷和觀察，那些清清楚楚決志信主，又有明顯生命改變的，往往是那些心中被神預備好，有誠實尋求祂的人，而不是那些被勉強決志的人。
(1) As the gospel was reaching beyond Jerusalem, so was the persecution. The one who appeared to be the champion of the latter was Saul. According to v.1, what kind of power was accorded to Saul? What was his motive or motivation (see Gal. 1:13-14)?
(2) Have you met or do you know of anyone who zealously objects to the gospel? What might be his or her motive or motivation?
(3) Since Saul literally had blood in his hands, why would Jesus choose to speak to him?
(4) True, this encounter was a miracle, but does such a miraculous encounter guarantee a conversion or change of heart? Why or why not? Many people in the Bible experienced miraculous encounters and were spoken to directly from God. Can you remember a case where the person immediately obeyed, and another case in which a person disobeyed? Even in a miraculous encounter, what might be the key to obedience or conversion?
(5) Why did Jesus choose to blind Saul for three days? What might Saul be doing in the three days — given his firm conviction of traditions, his hatred for Christians, and his reputation among the Pharisees? What would you have done in his case during the 3 days?
(6) Reflect on the words that the Lord spoke to Saul, how special were they? — How had He Himself addressed him and how He had He looked at Saul’s action towards Him?
(7) What is the main message today, and how would you act on it?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 福音傳遍耶路撒冷時，逼迫也隨之而來。按路加的報導，為首迫害信徒的是掃羅。第一節提到掃羅是帶著什麼權柄去迫害信徒？他的動機和出發點是什麼？(參加1:13-14)
(2) 你有遇到極力反對基督徒的人嗎？他們的動機和出發點是什麼？
(3) 掃羅其實是滿手沾了聖徒的血，為何主要揀選這樣的人？
(4) 大馬色路上所發生的事確是神蹟。神蹟本身是否一定會帶來生命的改變和悔改呢？你能想起聖經中有人經歷神蹟而悔改，也有雖遇到神蹟而不悔改的事例嗎？悔與不悔的原因何在？
(5) 為何主叫掃羅瞎眼三天？這三天他在黑暗中作什麼？
(6) 請細思主對掃羅所說的話。有何特別之處？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
I find it interesting that it was by being blind physically that Saul had come to gain his spiritual sight.
In his zeal for God, Saul was less busy arguing with the Christians, but more busy in putting them into jail, or even to death. He was so zealous that he would take the risk of arresting Christians beyond the Judean region and he ventured into Damascus, a different Roman governing district. How receptive would the local governor be to him exercising such authority given by the high priest? We don’t know. Saul probably didn’t really know either, but he was determined to be true to his God and his religion. He was totally blind to the fact that he was “kicking against the goads” (Acts 26:14), that is, until he was blinded by the bright light from heaven.
What did he do in the three days in complete blindness? We were told that he would be praying. Apart from praying, I am sure he would be doing a lot of soul searching, remembering the things he heard during the debate between the Grecian Jews and Stephen, and gradually all the Messianic prophecies pointing to Jesus began to make sense to him. He had come to see the light.
Indeed, there was no better way for Saul to comprehend this heavenly encounter and to come to both a spiritual conversion and a rational conviction by being blind for three days — without distractions and in complete rest (after all, what could he do in blindness!)
I find that this is often the case in order for us to see the light. We need a time of total rest without distractions. It is only when we come to a complete halt physically and spiritually, or we will not be able to hear the voice of God, and we will not be able to see our follies. That is why it is so important for us to cut out time, a long chunk of time in solitude, to pray, to wait before the Lord and to meditate on His word. Such a time of self-examination is crucial for us to purify our motives and to re-awaken our love for God and for people.
For those who truly seek to love God, they will find that such a time of rest will come either voluntarily or involuntarily. For Saul, it came first involuntarily, and then he learned to do so voluntarily in the desert of Arabia (Gal. 1:17).
我覺得神的作為有時是相當幽默的。不是嗎？祂使掃羅(即保羅) 眼瞎，以至他心靈的眼睛得以看見。
掃羅是一股熱心的衛道，不過不是藉著與那些他認為僭妄的基督徒辯證，乃是拼命的捉拿他們，逼害他們。他熱心到一個地步，不顧超越猶大地去捆綁信徒，也不怕侵犯大馬色官府的權力；他一心要到那地去捉拿基督徒。當地官府是否會容許他這樣做，我們不曉得。我相信掃羅也不一定有把握。但他是不顧一切的要忠於他所事奉的神。他絕對不曉得自己是在用腳踢刺的(徒26:14) ，直到被天上的光弄瞎了眼為止。
因眼瞎而陷在完全漆黑中的三天，他在作什麼呢？聖經告訴我們，他在禱告。我相信除了禱告外，他一定不斷的反思，想起他與基督徒如司提反的辯論。現在，他們的辯證一一都變得有理，變得真實。他看到了亮光。
其實，瞎眼三天正是掃羅最佳的機會來領受這從天上來的光照，以至心服口服的悔改信耶穌。這瞎眼的三天可能是他一生最寧靜、全無分心的歇息時刻。
我們若要得到天上的光照，往往也需要這樣全無分神的歇息時刻。若然我們的身心不是完全靜止下來，是聽不到神的聲音，也看不到自己的錯誤的。所以能刻意的畫出一段長的時間來獨自退到神的面前安靜、禱告、等候、和默想祂的話是極為重要的。這樣的反省能清潔我們的動機，重新甦醒我們對神、對人的愛。
對那些真心希望能愛神的人，這寧靜以至甦醒的時刻遲早會臨到。不過如果我們不願刻意的畫出時間的話，神就會為我們作出安排了。對掃羅而言，是神主動的作首次三天的安排，然後他自己甘願的再退到亞拉伯的曠野三年。(加1:17)
(1) V. 11 tells us what Saul was doing during the three days. What might he be praying about?
(2) It appears that the Christians in Damascus were well aware of the coming persecution by Saul. What might they be doing in preparation for Saul’s arrival? Why then was Ananias reluctant to help Saul?
(3) V. 15 gives us the commission of Saul and how God would use him and his fate as well. Do you yearn to be chosen like Saul, why or why not?
(4) At the time, there were twelve apostles already named and Saul did not fit the profile of 1:21-22. Why then would the Lord choose Saul instead to take on, perhaps, the most important role in the furtherance, if not fulfillment, of the Great Commission He had given to the apostles in Acts 1:8?
(5) This was Saul’s first friendly encounter with a Christian. Imagine that you were the blind Saul. How special was this encounter of being received and accepted by those who saw you as enemies?
(6) Pause and reflect on your “conversion” experience. How special was it? Give thanks to the Lord now.
(7) Do you have a sense of your calling, i.e. what God expected of you as He called you?
(8) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 第11節告訴我們掃羅在黑暗中作是什麼？你以為他為什麼禱告？
(2) 似乎大馬色的信徒早已知道掃羅到訪的用意。你以為他們會作好什麼準備？既然如此，為何亞拿尼亞聽了指示還猶疑不願去幫助掃羅？
(3) 第15、16節清楚告訴我們主給掃羅的使命和他將來的遭遇。你是否羨慕保羅蒙召所承擔的使命？為什麼？
(4) 耶路撒冷有眾多合用的使徒，而保羅明顯的不符合彼得在1:21-22所定的條件，為何神要揀選保羅為使徒去完成當時可算是大使命最突破性的重任呢？
(5) 這一段是保羅首次由敵變友去接觸信徒。你可有類似的初信經歷嗎？請為神呼召你歸主的經歷獻上感恩。
(6) 神對掃羅的悔改呼召是帶有使命的，你是否同樣曉得神呼召你悔改是帶著使命的嗎？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
I was watching a documentary on TV the other day, and I was quite shocked to find out that the pastor who was being interviewed was a former pimp who sold and forced young girls into prostitution. Honestly, I watched his interview and wondered within me, “Is it for real that he is a pastor?”
I guess people, especially slaves, who heard that the former slave-trader, John Newton, had repented and had now become a minister of the gospel would have the same skepticism that I had.
No wonder the disciples of Jerusalem hesitated to believe in Paul’s conversion too.
As incredible as it is, everyone who is in Christ, including Paul, John Newton, the former pimp and you and I, “is a new creation, the old has gone, the new has come!” (2 Co. 5:17)
I invite you to meditate on these familiar
lyrics of John Newton, and give thanks to God for our salvation.
Amazing Grace
Amazing Grace, how sweet the sound,
That saved a wretch like me....
I once was lost but now am found,
Was blind, but now, I see.
T’was Grace that taught...
my heart to fear.
And Grace, my fears relieved.
How precious did that Grace appear...
the hour I first believed.
Through many dangers, toils and snares...
we have already come.
T’was Grace that brought us safe thus far...
and Grace will lead us home.
The Lord has promised good to me...
His word my hope secures.
He will my shield and portion be...
as long as life endures.
When we’ve been here ten thousand years...
bright shining as the sun.
We’ve no less days to sing God’s praise...
then when we’ve first begun.
Amazing Grace, how sweet the sound,
That saved a wretch like me...
I once was lost but now am found,
Was blind but now I see.
最近，我看到電視播映的一個特輯，內中訪問一位牧者。這位牧者坦承自己曾作「拉皮條」，並強迫和利用年輕女子作妓女。當我聽到他的話，看到他的模樣，心中不禁的懷疑：「你配作牧者嗎？」
但我也想起約翰牛頓。當時聽到這曾販賣奴隸的壞蛋，特別是那些仍為奴隸的，說這人現在當起牧師時，他們一定像我，心中發出同樣的疑問。
無怪，當時耶路撒冷的信徒也避開這個曾到處迫害基督徒的掃羅！
但聖經清楚的告訴我們，不論是掃羅、是約翰牛頓、是曾拉皮條的牧者、是你、是我：「若有人在基督裡，他就是新造的人，舊事已過，都變成新的了。」(林後5:17)
今天就讓我們藉著約翰牛頓所寫的「奇異恩典」這首熟悉的詩歌來思想神在我們身上所成就的救恩：
奇異恩典，何等甘甜， 我罪已得赦免； 前我失喪，今被尋回， 瞎眼今得看見。
如此恩典，使我敬畏， 使我心得安慰； 初信之時，即蒙恩惠， 真是何等寶貴！
許多危險，試煉網羅， 我已安然經過； 靠主恩典，安全不怕， 更引導我歸家。
將來禧年，聖徒歡聚， 恩光愛誼千年； 喜樂頌讚，在父座前， 深望那日快現。
Luke is summarizing the immediate post-conversion years of Saul here. It is therefore needful to read Galatians 1:17-21 and 2 Corinthians 11:32-33 to get a more detailed chronicle of these ensuing years. To start with, after his conversion, Saul left Damascus for Arabia and for three years, he likely spent time meditating and reading the word of God in the desert; then he returned to Damascus and afterwards left for Jerusalem. He had to escape to Tarsus, his hometown, going through Caesarea. Here in Acts 9:30 is where the first account of Saul stops; it will resume in Acts 11:25.
(1) Saul obviously knew full well his calling, as he “at once” began to preach. Apart from his academic excellence and skills in rhetoric, what might distinguish Saul from the rest of the disciples in his role as witness to the gospel (or how unique was he in the furtherance of God’s kingdom)?
(2) What might be your uniqueness as God has called you too to be His witness in His Kingdom?
(3) Were Jews known to be a people with a violent history or were they victims of violence? Why then would they seek to kill people like Saul, whether in Damascus or in Jerusalem? What then should distinguish a religious zealot (whether in Judaism or Muslim) from a zealous Christian?
(4) As a former champion of Christian persecution, what kind of a dilemma did Saul face right away? What did he need most at the time? Of all people in Jerusalem, why would Barnabas dare risk to believe in and receive Saul? (See Acts 4:36-37.) What lesson can you learn from Barnabas, and how can you emulate him?
(5) Why did Luke mention that Saul debated with the “Grecian Jews”?
(6) According to Saul’s own recollection, he spent three years in the Arabian Desert after his conversion. Why was it necessary? What then does it say about our preparation for ministry?
(7) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
路加在這一段為保羅悔改蒙召後的幾年事蹟作一個簡報。保羅自己則在加拉太書1:17-21及哥林多後書11:32-33 有更清楚按先後的憶述。他告訴我們他曾到亞拉伯曠野三年(相信是靜修、作好準備回應神的呼召)，然後回大馬色去。跟著他再初次回耶路撒冷，及後經該撒利亞，逃至自己的家鄉大數。路加對保羅第一段的記載到此為止，要到11:25 才繼續。
(1) 其實，每一個信徒在神的國裡都有獨特的使命，保羅更不例外。除了他先前是迫害信徒之外，從他的背景和性格，你以為他有什麼獨特之處和位份，是與其他使徒不同的呢？
(2) 請用一點時間思量你自己。以你的背景和性格，你以為你在神的國中有什麼獨特之處和位份呢?(Michael Griffith 在《用我一生》中認為信徒應常作自我反思，為要好好的盡量運用（maximize）神所給予的事奉潛質和崗位。)
(3) 按歷史而言，猶太人是一個欺壓人還是被欺壓的民族？按路加至此的引述，似乎他們動不動就要置人於死地，何故？你以為一個熱心的基督徒與一個其他宗教的狂熱者的分別在那裡？
(4) 初信的保羅處身在一個怎樣兩難的境況中？他當時最需要的是什麼？為何巴拿巴肯相信並接待他？(參4:36-37)
(5) 為何路加特別提到保羅與說希利尼話(即希臘話)的猶太人辯論？
(6) 在這段的前言，我已提到保羅在他的書信中告訴我們，他悔改蒙召後，先到亞拉伯曠野靜修三年。這對你自己事奉主作好準備有什麼提醒？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
Upon Paul’s conversion the Bible says, “At once, he began to preach…” (Acts 9:20)
I have not met a Christian who became an instant preacher or teacher of the Word upon their conversion. In fact, the church will make sure that no new believer will lead a Bible study or teach Sunday School until they become more mature as a believer. It will take quite a few years of personally studying and learning the Bible.
Of course, we all agree that Paul was different; after all, there was only one Apostle Paul in history.
It is true. Even before his conversion, Paul would have known the O.T. inside out. The only problem was he did not believe Jesus is the Christ (i.e. Messiah). But as a Pharisee, he was already a teacher of the Word of God. So, once he was converted, he was able to teach correctly and even debated so powerfully that he even baffled the Jews (Acts 9:22). But spiritually he was still a very young believer, a babe in Christ of a few weeks or months. And biblically, true knowledge comes from our experiential walk with God in truly understanding the truth of God’s word. In a way, there would still be much for Paul to learn, to put into practice, and to mature in his understanding of God and His Word.
But his instant service provided him the best and quickest way to mature and grow in both the knowledge and grace of the Lord Jesus Christ (2 Pet. 3:18).
I am grateful that the church of my youth gave me opportunities to serve, to lead Bible study and even teach Sunday School not long after my conversion. As ignorant as I was, I began also to share the gospel within my circle of influence too. Yes, looking back, I made a lot of mistakes and I gave a lot of stupid answers to people with whom I debated my faith. But it was through serving, making mistakes and learning from my mistakes that I have gradually grown into a Christian who could make a bit of difference for the Kingdom of God.
保羅信主之後，聖經說他「立刻(immediately)在各會堂裡宣傳耶穌」(徒9:20) 。
從未遇見過一個人一信主就立刻作傳道或教導神話語的。不但如此，教會更不會讓剛信主的人帶領查經或作主日學老師的。通常這些事奉是由信主多年，靈裡成熟的信徒擔任。
當然，保羅並非是個普通的信徒，他在信耶穌之前已熟讀舊約聖經。惟一的問題是他不相信耶穌就是聖經所預言的彌賽亞。信主前他是法利賽人，是眾人的老師。所以，一經悔改信主後，他就能立時的正確教導真理，更「有能力駁倒住大馬色的猶太人」(9:22) 。但我們要承認，當時他仍是新信主，在基督裡的年資尚屬嬰孩，至多是幾個月大的嬰孩！聖經強調真正的知識是經歷性的。那樣，保羅在他的新生命中，尚需在經歷上明白神的話。
他立時的事奉卻給予他成長和經歷神的最佳和最快的機會，叫他能在「救主耶穌基督的恩典和知識上有長進。」(彼後3:18)
我非常感謝神，在我初信的年日，就放我在一個立刻給予我事奉機會的教會裡。我很快就有機會領查經、教主日學。我雖然缺乏訓練，我也立刻的向身旁的人分享福音。對，我也曾犯了不少錯誤，用極膚淺的話回答質疑的人。但回頭一看，我就是因著有事奉的機會，在錯誤和失敗中，成長了！
(2) Peter now was taking on a pastoral role of visiting established Christian communities (Lydda is 25 miles northwest of Jerusalem). What did Luke call these Christian communities in v. 32? What does it mean to you, especially in light of the fact that this term is always used in the plural in the NT?
(3) Since Peter called the paralytic by name, it appears that the setting was in a home and Aeneas was probably a believer already, but the healing resulted in more people turning to the Lord. How did this miracle serve to “strengthen and encourage” the church?
(4) How does the description of Tabitha touch you? Do you know of a Christian who might resemble her in your church community? What is your own attitude towards helping the poor (and in this case, widows in particular)?
(5) What part of the story of Tabitha impacts you most?
– Her character
– The church’s response to her death
– The presence of many widows with robes made by her
– Her resurrection
– The impact of her resurrection which brought many to Christ?
Why?
(6) Tanning was one of the most despised professions as the Babylonian Talmud states that “Woe to him who is a tanner by trade”, because tanning at the time involved the handling of dead animals. Why do you think Luke cared to mention Simon’s trade and the fact that Peter stayed with him for some time at this juncture of time?
(7) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 經過司提反的殉道所帶來極大的逼迫，隨著掃羅的變節(歸信耶穌) ，暫告一段落；福音的發源地現在得享平安。路加就形容教會“蒙聖靈的安慰”，這是什麼意思？你以為當時的教會需要聖靈什麼安慰呢？
(2) 彼得也趁著這沒有逼迫的日子周遊四方，作牧養、跟進的工作，探望鄰近的教會(呂大是離耶路撒冷西北約25哩的一個城市)。路加怎樣稱呼這些信徒？這對所有屬神的人的稱呼對你有什麼意義？
(3) 彼得既知道這癱子的名，一般相信他甚可能是信徒之一。無論怎樣，他被醫治帶來了不少人歸主。這個醫治如何帶“聖靈的安慰”給教會呢？
(4) 按路加仔細的描寫，你能不對大比大（多加）生敬仰之心嗎？在教會中你能找到像她一樣的信徒嗎？你自己對 “廣行善事、多施賙濟”的態度是怎樣？
(5) 大比大的事蹟在那方面對你有最深的影響？
- 她的為人？
- 教會對她死亡的反應？
- 眾寡婦手拿她作的衣裳？
- 她的復活？
- 她復活所帶來的影響？
何故？
(6) 硝皮匠(tanner)是猶太人所憎惡的職業，如Babylonian Talmud 所言：“硝皮匠有禍了！”因為他們的工序包括接觸死了的動物。既是如此，路加在此特別提到彼得住在西門家多日，有何用意？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
A good part of the Book of Acts contains events that have to do with the struggle by the Jewish Christians over the conversion of Gentiles to Christ. Comments like the following highlight the intensity of their struggle in this respect:
“The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles.” (Acts 10:45)
“So then, God has granted even the Gentiles repentance unto life.” (Acts 11:18)
As explained previously, even though the Holy Spirit used tongue-speaking by these Gentile believers to affirm their salvation, some Jewish Christians still insisted they would not have been saved like they were, unless these Gentile believers were circumcised (Acts 15:1).
The problem originated from their fear of the Law of Moses with which they had been brought up from youth. While Paul could break with the Law and its tradition with a clear understanding of the complete work of Jesus Christ who fulfilled every aspect of the Law, not all Jewish Christians were as strong in their faith. We can see that God is patient in bringing such a change in their understanding because even such a change in understanding is part of their organic growth in their faith in Christ. All organic changes are slow by nature.
We witness part of such a change at the end of Acts 9 which precedes the pivotal event of the conversion of Cornelius through the visit by Peter.
Acts 9 ends with these words,
“Peter stayed in Joppa for some time with a tanner named Simon.”
While some Jewish Christians from Jerusalem took issue with Peter for his association with Cornelius, the Gentile, no one seemed to challenge him for staying with the tanner, Simon, who appeared to be a Jew himself.
As a tanner, Simon would be working with animal skins all the time, and indirectly he would be in contact with dead animals. As a result, according to the Jewish tradition, a tanner was considered unclean and the profession was despised, as the Babylonian Talmud states that “Woe to him who is a tanner by trade.”
For Peter to be willing to stay with this Christian tanner was a breakthrough in itself. It reflects Peter’s break with this traditional bias and his understanding that one’s sanctification depends on his relationship with Jesus Christ. Perhaps, Peter stayed there for this very purpose, to help the other Jewish Christians grow in their understanding of the complete work of redemption of Jesus Christ…only to find out in the next chapter that he himself had yet to fully comprehend the full impact of the redemption of Christ which extends to include all peoples of the world.
Organic changes are always slow!
路加在使徒行傳中用了不少的篇幅來報導初期的使徒和門徒(指猶太的信徒) 對外邦人同樣能因信主得永生產生掙扎(和爭執) 。以下的經節可看出他們內心的景況：
「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」(10:45) 。
「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」(11:18) 。
他們的掙扎厲害到一個地步，雖然眼見外邦人信主時同樣能說方言，印證他們確已接受了聖靈，但他們當中有法利賽人背景的基督徒卻仍堅持要他們接受割禮，否則「不能得救」！(15:1)
我們相信他們的掙扎是出於對摩西律法的尊重和恐懼。保羅故然一經信主後，就立刻明白基督耶穌已完全成全了律法和律法的要求，但不是每一個信主的猶太人都像他那樣有堅強的信心的。在他們的掙扎中，我們看見神是長久忍耐的，給予他們時間，一步一步的心意更新而變化，因為這是他們屬靈生命成長的一部份；而生命的成長一定是漸漸的，
其實，在哥尼流這重要突破的事件前，我們已看到這些猶太信徒進一步的改變：
9:43「此後，彼得在約帕一個硝皮匠西門的家裡住了多日。」這句話成為這一章的結語。
我們知道在耶路撒冷有些信徒不能接受彼得到哥尼流的家中，但卻沒有人反對他住在硝皮匠西門的家裡。
原來猶太人是看硝皮匠為不潔的，因為他們必接觸到已死的動物。故此，巴比倫的Talmud(猶太人的拉比著作)這樣說：「硝皮匠有禍了！」
彼得之願意(或許是刻意) 住在這西門的家中，相信已是寶貴的突破；這表示彼得已能超越傳統的偏見，明白到真正的聖潔單在乎我們內裡的生命，和與基督耶穌的關係。如果他是刻意的住在西門家中，他就是以身作則來教導其他猶太信徒真正聖潔的真義。但他自己是否就完全的明白這道理呢？下一章記載彼得見到三次不潔之物的異象，叫他看見自己原來還未完全領會聖潔的真義！
生命的成長確是漸漸的、慢慢的！