(1) Luke ended the account of the Jerusalem Council without mentioning the believers who belonged to the Pharisees. Judging from the outcome of the Council, and the wording of the letter (see v. 24 in particular), what might their reaction be?
(2) Who were sent to deliver the letter (see v. 22) and how did the (gentile) believers in Antioch receive the letter? Again, what can you learn about resolving conflicts within the church?
(3) What prompted Paul to have the desire to embark on his 2nd missionary journey? What began as a ministry with good intentions quickly soured into a fierce division:
a. What was the cause of such a division?
b. Who’s right? Who’s wrong?
c. In your opinion, how should Paul and Barnabas have approached their difference in opinion?
d. Do you sense that the church had taken sides? (see v. 40)
e. In his last letter before his martyrdom, Paul mentioned John Mark again in 2 Timothy 4:11. What does this tell you?
f. What were the results of this conflict? Name one positive aspect and one negative aspect.
g. Do you think Romans 8:28 applies here? Why or why not?
(4) 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) 路加報導完這次歷史性的耶路撒冷會議後，再沒有提及法利賽教門的基督徒。按這次會議的結果和所寫給外邦信徒的信的內容(特別留意15:24)，你以為這些法利賽教門的基督徒會有什麼反應？
(2) 教會差誰作信差(參15:22)？安提阿的信徒(不少是外邦人)對這信有何反應？
(3) 請再思想你在整件事情中學可以習如何處理教會內部，特別是在真理上的紛爭。
(4) 保羅為何產生作第二次宣教旅程的念頭？
(5) 可惜如此美的動機，轉眼變成保羅與巴拿巴二人之間極厲害的爭吵(15:39爭論的原文有尖銳之意)：
a. 爭吵的原因是什麼？
b. 誰對？誰錯？
c. 你以為二人應如何處理這事？
d. 你以為教會有否偏袒一方(參15:40)？
e. 參提摩太後書4:11，保羅臨終時提到馬可約翰之言。你有何感想？
f. 這爭論有何後果？請列正反後果各一。
g. 你以為羅馬書8:28所言可以應用在這事件上嗎？為什麼？
(6) 今日給你最大的提醒是什麼？你會怎樣應用在你的生命中？
Part of the beauty of the Bible is its honesty. Luke, as led by the Holy Spirit, would not hide the fact that the highly respected leaders of the early church were human, just like you and me. Luke used very strong language to describe the heated dispute between Paul and Barnabas over whether they should accept John Mark back to join their 2nd missionary journey.
Luke did not give us the reason why John Mark left their first journey, nor did he tell us, in this case, which of Paul or Barnabas was right. It means that Luke did not take sides; he would let time and history to be the judge. Or rather, he would let God be the final judge.
In any case, the result was devastating to both parties and to the church.
Paul and Barnabas parted their ways. Barnabas took the original route and headed back to Cyprus, his hometown. Paul took a different route and in the opinion of many scholars, he simply could not follow the original route without Barnabas. What was he going to tell the churches, which they had helped to establish, and the believers whom they had helped convert. What would Paul say if they asked, “Where is Barnabas? Why is he not with you?”?
And what was the impact on this mission-minded church in Antioch? Well, Luke only recorded that they prayed for Paul, and he did not mention prayer for Barnabas! How would the new believers react to their heated exchange? When they saw their two beloved leaders part ways, what would it do to their faith in Christ? Luke was silent, but it does not take a mental giant to imagine the devastating impact it had on the church and the believers, both new and mature.
Since we know nothing of the details surrounding this incident, it is impossible for us to take sides, and we shouldn’t anyways. But two things do stand out to me:
(1) Through many of the epistles written in the latter part of Paul’s life, including 2 Timothy 4:11, we have come to understand that Paul did not only accept John Mark, but he considered him a very useful helper indeed. Time does heal ― for in time Paul changed his mind, and John Mark did not hold any grudges toward Paul for his initial rejection. They set an example for us regarding reconciliation.
(2) Perhaps too, Paul should have understood where Barnabas was coming from in his decision to take John Mark with him. His nickname was the son of encouragement. True to his name, he took the risk of accepting Paul (who was Saul) in Jerusalem when no one believed in him. What he did for John Mark, he first did for Paul.
I do think the way Luke retold this incident to us also serves to teach us the following:
(1) Do not be alarmed when good Christians, even when very good Christians fight. After all, we are human.
(2) Do not take sides, unless the dispute has to do with basic doctrinal issues, like salvation through Christ alone. Otherwise, allow time to heal.
聖經的優美處部份來自其實話實說。在聖靈引導下，路加並不隱瞞事實：早期教會內極受尊敬的領袖都不過是人，像你和我一樣。路加用了非常強硬的字眼來敍述在應否再次帶同馬可約翰作第二次宣教旅程的事上，保羅和巴拿巴有激烈的爭論。
路加並沒有向我們說明馬可約翰為何在第一次宣教旅程中途離隊。他在這爭論的事上也沒說誰是誰非。這就說明路加不表態他支持那一方，而讓時間和歷史來判決。或許該這樣說：他寧願讓神作最終的判決。
無論如何，這事件帶給兩位當事人和教會都有具破壞性的影響。
結果保羅和巴拿巴分道揚鑣。巴拿巴帶著馬可沿上次的路線往自己的家鄉居比路走；保羅走另一條不同的路線。許多聖經學者認為保羅不願在沒有巴拿巴作伴的情況下沿舊路走。因為若只有他自己一人去探望二人所建立的教會和親領歸主的信徒時，他會難以回答「巴拿巴在那裡？為何他不與你同來？」的問題。
這事件對有宣教心志的安提亞教會有什麼巨大影響呢？我們看到路加只記載教會為保羅禱告，卻不提他們為巴拿巴禱告！教會內的初信者對他們激烈的爭論會有什麼反應呢？眼見所敬愛的兩位領袖分道揚鑣，對他們在基督裡的信心有什麼沖擊呢？路加對這方面一字不說。但我們可以想像到這事件帶給教會和信徒，不管是初信的還是信主已久的，都具極破壞性的影響。
既不知道環繞這事件的各方細節，我們就不可能、也不應偏幫那一方。然而對我們來說，有兩點是值得一提的：
(1) 保羅在他生命後期所寫的書信中，包括提摩太後書4:11，讓我們知道其後保羅不單接受了馬可約翰，且認為他是個得力助手。其實心裡的嫌隙是可隨時間消除的。保羅改變他的心意；馬可約翰對保羅起初的嫌棄不再耿耿於懷。他們實在為我們樹立了和解的榜樣。
(2) 保羅也許同時領會到巴拿巴決意帶馬可約翰同去的用心。昔日在耶路撒冷當無一人相信和接納保羅（當時名掃羅）時，巴拿巴不惜冒險來接待他。巴拿巴做在馬可約翰身上的，正是他首先做在保羅身上的。巴拿巴又名勸慰子，果真實如其名。
我認為路加記述這事件的手法是要教導我們：
(1) 當受尊敬甚至靈命非常高的基督徒爭論時，我們不要驚恐，因為畢竟我們都是人。
(2) 除非雙方爭論的話題是與基本信仰有關的，如惟有信靠基督才得救恩，，否則我們不應偏幫那一方。
(1) We are introduced to Timothy for the first time in Acts. Together with 1 Corinthians 4:17 and 2 Timothy 1:5, what do you know about Timothy and what is there about him that might impress you most?
(2) We just finished reading about the controversy about circumcision in the last chapter, and now Paul chooses to have Timothy circumcised. Was he not contradicting his own principle (especially given his teachings in Gal. 5:2-6)?
(3) Read 1 Corinthians 9:20-23. Does it help you understand his action in Lystra about Timothy?
(4) How many times was Paul stopped by the Holy Spirit here? Does it mean that we should not exercise our mind to plan and strategize? What is the most important message here?
(5) It was through a vision that Paul and his team eventually steered away from the mainland to set sail to the more important Roman city of Macedonia and later on to the main Greek cultural city of Athens. Why would God use a vision to get across His plan to Paul?
(6) Please
reflect on your own journey in seeking life’s direction from God. What can you
learn from Paul’s experience in this segment of Scripture?
(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) 路加在此首次提及提摩太。請參閱哥林多前書 4:17及提摩太後書1:5。綜合三處的經文，你對提摩太可有什麼認識？你最欣賞他的是什麼地方？
(2) 剛在上一章讀到保羅為割禮的紛爭表態，現在他竟給提摩太行割禮。請參閱保羅在加拉太書5:2-6的話。你以為保羅是否違背了自己的真理立場？
(3) 請再閱哥林多前書9:20-23。這段說話有否幫助你了解保羅的心態？
(4) 保羅在此被聖靈阻止了多少次？這是否說我們做事不應有計劃和作安排呢？此處最重要的信息是什麼？
(5) 聖靈(16:7稱為耶穌的靈)最後用異象催使保羅轉到馬其頓(羅馬重要的駐防城)，因而及後轉道至希臘文化中心城雅典。為何神要藉著異象來指示保羅？
(6) 思想保羅這段行程的過程時，請同時思想你自己生命道路和方向的尋索。你可以就此學到什麼功課？
(7) 今日給你最大的提醒是什麼？你會怎樣應用在你的生命中？
It is interesting to read that even the Apostle Paul needed the Spirit’s intervention quite a few times as he embarked on his 2nd missionary journey.
I am sure that Paul would have maintained a very disciplined spiritual habit of praying, waiting and reading the Word of God constantly, as he sought to grow in his knowledge of God and His will, especially in the carrying of his mission from heaven. He knew that he had been given the all-important mission to reach the Gentiles, and his current trip was a very important part of that mission. It was so important that he would not allow anything to interfere with it. That was probably the reason why he exercised extreme prudence in selecting his team members, to the point that he would not allow John Mark to join in.
Paul was obviously a brilliant strategist and had great spiritual insight. So, it appeared that he desired to reach Asia Minor, and especially the city of Ephesus, a very important city of the region. As it turned out, the church of Ephesus became indeed, the most important church in the region for many years to come. But in God’s own timing, it was not the right time for Paul to evangelize that city yet. So, as much as Paul recognized the strategic importance of the city, God knew what the best timing was. Therefore the Spirit had to intervene directly to steer Paul in a different direction.
We were not told how the Spirit conveyed His direction to Paul, but it would be safe to assume that it was during Paul’s time of devotion. The Spirit revealed His plan to him not once, but twice. It speaks volume of Paul’s sensitivity to the guidance of the Holy Spirit. It does not take away the need to plan and strategize, but it does highlight the need to leave room for the Spirit to override our otherwise sound, spiritual judgment.
It is also interesting to note that after these changes of plan as guided by the Spirit, it took a special vision for Paul to understand not only where not to go, but where he should be heading next, and that was Macedonia.
I understand that we admire these wonderful spiritual experiences of Paul, but such experiences were not meant to be “enjoyed” by Paul nor for Paul’s own benefits. They were purely for the work of mission. Many who are obedient to the call of God in giving themselves fully to the gospel ministry would testify that they have had similar experiences, not because they are better Christians, but because of the urgency and significance of the work of God’s kingdom.
讀到連使徒保羅在他第二次宣教的旅程上也受到聖靈多次的介入和阻撓，感到有趣。
我相信保羅在尋求更認識神和祂的旨意，尤其是該怎樣將他從天上得來的使命付之實行的日子裡，他一定是不間斷地堅守一個非常自律的靈修習慣，禱告和讀神的話。他認識到神已將那向外邦人傳福音的極重要使命交付了他，而他正處身在這使命的非常重要部份的旅途上，以致他不容許任何事情干擾他的行程。這也許是他在挑選同工時表現得那樣極度審慎的原因，也以致他不肯讓馬可加入。
保羅明顯是個有才華的策劃者，兼備深邃的屬靈洞察力。他本意欲到亞西亞去，特別是想到那地區最重要的城市以弗所。事實上許多年後以弗所教會確實成為該地區最重要的教會。不過，在神自己的時間裡，那時還不是保羅往那城去宣教的好時機。故此，正如保羅在策劃上看到那城的重要性，神知道的卻是何時才是最佳良機。故此，聖靈不惜直接介入，帶領保羅轉向另一方向走。
我們不曉得聖靈是怎樣向保羅表達祂的指示的。我們可以猜想聖靈是在保羅靈修時不只一次而是兩次向他啟示神的計劃。這就充份證明保羅對聖靈引導的敏銳。這並不是說作神的工不需要計劃和策略，而是強調需要留些空間給聖靈，讓祂能否決我們的合理及屬靈的判斷。
同時我們注意到行程在聖靈引導下有所改變後，聖靈還要用一個特別的異象來使保羅知道，不單不要到那裡去，還要他知道下一站該往何處，就是往馬其頓去。
我們都羨慕保羅有這些美好的屬靈經歷。然而有這些經歷的原意不是只要保羅一個人「享受」和得益的，而是為了宣教事工。許多聽從神的呼召奉獻全身在傳福音事工上的人都能見證他們有同樣的經歷。這不是因為他們是較屬靈的基督徒，而是因為神國度事工的緊急性和重要性。
It is worth noting that it was at Troas that Luke changed the narrative from “they” to “we”, indicating that he joined Paul’s company here. The apparent lack of a synagogue indicates that the gospel had yet to reach the Jews here, and the few who gathered for prayers included a gentile woman, Lydia, from Thyatira in Asia Minor (Rev. 2:18-29).
(1) What did Luke attribute the conversion of Lydia to and how did she manifest her true conversion?
(2) What was the slave girl shouting about and why?
(3) Since she was, in a way, testifying about the gospel and who Paul and his company were, why did Paul stop her?
(4) If Paul did not stop her and people came to believe in the gospel on the strength of the slave girl’s testimony (or rather the evil spirit’s), how would the people look upon fortune-telling?
(5) What did Paul’s action of driving the spirit away prove?
(6) This passage gave us insight into the anti-Semitic sentiment of this Roman city (which might explain why there was no synagogue and that they had to meet near the river to pray).
Barrett “suggests that Paul and his companions were accused of illicit proselytizing.” (TICC, Acts, II, 790) If you were in a country that prohibits proselytizing, should you or should you not obey the local law? Why? What would Paul have done?
(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。
在特羅亞路加開始用“我們” 這眾數的第一身來敍述保羅的行程。這意味著他自己是在這時候加入保羅的宣教團隊的。這城市似乎沒有猶太會堂，可能猶太移民的人數不多，更可能當地有排猶的現象所致(參16:20及18:2)。
(1) 路加指出呂底亞信主的原因是什麼？她是怎樣顯出她信心的真實？
(2) 那使女在喊叫什麼？為什麼她如此的喊叫？
(3) 她這樣喊叫不是有助保羅的見證嗎？為何他卻禁止她呢？
(4) 如果保羅不禁止她，群眾會因使女(其實不是使女乃是巫鬼)的話相信保羅的見證嗎？這會叫人怎樣看法術(原文是占卜)和巫鬼呢？
(5) 保羅趕出巫鬼除證明聖靈的大能外，還有什麼重要信息？
(6) 這段經文叫我們看到當時社會排猶之情景。著名解經家Barrett說：“保羅和同伴相信是被控不合法叫人入教(proselytizing)”(TICC, Acts II, 790)。今日仍有不少地方有同樣的法例。我們應該如何作？你以為保羅會怎樣？
(7) 今日給你最大的提醒是什麼？你會怎樣應用在你的生命中？
I have come across incidents where Buddhist monks or nuns attempted to reach out to Christian churches, with the notion that we are really the same and all religions somehow lead to the same God. Some Christian leaders appeared also to welcome them with open arms.
Paul’s treatment of the slave girl in Acts 16 should help us guard against such misguided enthusiasm.
When you think about it, the slave girl was actually doing Paul and Silas a great favor on the surface. The two were foreigners introducing a brand new faith to this pagan city. The slave girl was not only known locally, but quite sought after too. Therefore, it would not seem to hurt Paul’s cause when the slave girl (or rather the demon or evil spirit within her) testified to who Paul and Silas was. She told the people, “The men are servants of the Most High God.” Not only that, she appeared to give credence to their message: “(they) are telling you the way to be saved.” (16:17)
The hearers who revered the slave girl and her spirit would have no problem welcoming Paul and Silas and their message because of her testimony. But Paul would have none of that. In the name of Jesus, he drove out the evil spirit from the slave girl. One might wonder why Paul would choose to do this. The reason, in fact, is not hard to understand.
In 2 Corinthians 6:15, Paul strongly preached against the unequal yoke between believers and the world, and in so doing he said, “What harmony is there between Christ and Belial (i.e. demon)?”
In testifying about who Paul and Silas were and what their message is, the evil spirit was hoping that the people would not only believe the gospel message, but would also remain loyal to him. In other words, the evil spirit was trying to elevate himself to the level of God, and was hoping that the people would not take Christ as the only way to salvation.
But God would have none of that. There is no room for coexistence between God and demons or idols. By driving the evil spirit out of the slave girl in the name of Jesus, Paul proved to the people that there is only one true God, and there is also only one true way to salvation, which is through Jesus Christ.
I do understand that even Buddhist monks need to hear the gospel, but we should guard against being manipulated into sending a wrong message to the people that Christ and Belial can be in harmony!
我曾見過有些佛教僧侶或尼姑試圖接觸基督教教會，說大家所信的都是一樣；所有宗教都領人到同一位神。有些基督教領袖熱烈地歡迎他們。
從使徒行傳第16章保羅怎樣對待那使女的事件，我們學到要防範如此判斷錯誤的熱忱。
你會認為從表面來看那使女幫了保羅和西拉一個大忙。他們這兩個外人在這異教城市宣講一個全新的信仰；那使女不但是廣為該地人熟識，同時也頗受歡迎的。當那使女（在她身內的鬼魔或邪靈）宣揚保羅和西拉的身份時，其實是損害了保羅的宣教事工的。她大聲宣告：「這些人是至高神的僕人。」不但如此，她好像還在說，他們的信息是可信的：「（他們）對你們傳說救人的道。」（16:17）
那些畏懼那使女和在她裡面的邪靈的群眾，聽到她的見證可能會毫不猶疑地歡迎保羅和西拉，並接受他們傳講的信息。但是保羅所要的全不是這些。他奉耶穌的名驅逐使女身內的邪靈。有人或會不明白保羅為何要這樣做。其中的原因其實是不難明白的。
在哥林多後書6:15保羅鄭重地教導信主的人與世界的人不可同負一軛。他說：「基督和彼列（撒但的別名）有什麼相和呢？」
那邪靈見證保羅和西拉的身份和他們所傳的信息的同時，是希望那些群眾不但相信福音，也仍保持對牠忠心不變。換言之，那邪靈是想將自己提升到與神同等的地位，希望群眾不會認為信靠基督是惟一得救恩的途徑。
但是神所要的全不是這些。在神與魔鬼或是其他偶像中間是毫無共存的空間。保羅奉耶穌的名驅逐邪靈離開那使女，為要向群眾顯明世上只有一位真神；天下間也只有一條引到救恩的正確途徑，就是藉著耶穌基督。
我真認為佛教僧侶也需要聽到福音的，但我們要提防不被人利用來向群眾傳達一個錯誤的信息，以為基督和彼列是可以和平共處的！
(1) What did Paul and Silas go through prior to v. 25? What kind of condition were they in?
(2) In such a condition, would you be praying and singing hymns in the middle of the night? How can you explain why Paul and Silas could do so?
(3) The owners of the slave girl and the jailer all saw miracles - the former had the driving out of the evil spirit within her and the latter saw the breaking loose of chains. Which do you think is a bigger miracle?
(4) What was the reaction of the slave owners and why?
(5) What was the reaction of the jailer and why?
(6) Read v. 31 carefully and try to understand its meaning. Why did Paul say that?
(7) What aspect of the faith of the jailer might you be most impressed with and why?
(8) Why did Paul exert the right of his Roman citizenship? Was it for their own sake as retribution, or for the sake of those who have become believers? What do you think?
(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) 在第25節之前發生了什麼事？保羅與西拉的身體是在什麼狀況？
(2) 如果是你，你會在這情況午夜高歌嗎？為什麼保羅與西拉能如此？
(3) 那使女的主人們與禁卒同樣看到神蹟。前者看見巫鬼被趕；後者看見鎖鍊自斷。那一個是更大的神蹟？
(4) 使女的主人們的反應是什麼？原因何在？
(5) 禁卒的反應又是什麼？原因何在？
(6) 請細思第31節。你以為其真正意思是什麼？保羅這話的用意何在？
(7) 你對禁卒的歸信最欣賞之處是什麼？
(8) 保羅為何使用羅馬籍這“皇牌”？是為自己？還是為當地的信徒？
(9) 今日給你最大的提醒是什麼？你會怎樣應用在你的生命中？
We are often puzzled by what Paul and Silas really meant when they said to the jailer, “Believe in the Lord Jesus, and you will be saved — you and your household.” (Acts 16:31)
We often use this verse to encourage others (and ourselves) that if we become believers in Christ, our entire family will eventually come to believe in Christ as well, and therefore be saved. Is it the real meaning of this verse? Is this a promise given to us so that we can have confidence that one day, every single member of our family will come to Christ?
From the plain reading of this verse in the original language, it appears that “believe” and “saved” are both directed to the entire household. This means that it is not so much a guarantee of the salvation of an entire household, but that as each member of the household responds in belief, they will each be saved.
However, the scripture often tells us that as the gospel was shared, the entire household did respond together in believing in Christ and as a result the entire family was saved. It happened in the case of this jailer clearly, and it appeared that it also happened to the entire household of Cornelius in Acts 10.
And in my own experience as a Christian and as a pastor, when one person in the family became a Christian, gradually and eventually everyone in the family would one by one come to faith in Christ as well. I have seen this happen over and over again in the majority of the families I have had the privilege to minister to. The fervent prayers of their Christian members within the family were heard, sometimes after many, many years. God is indeed faithful.
However, I have also witnessed a few families whose Christian members also prayed very fervently and tried for years to reach their non-believing members with the gospel. In the end, these non-believing members did not come to Christ, not even at their deathbed. Yes, we may never know whether these non-believing members did accept Christ in their coma until we get to heaven. But it would not surprise me that some of them did reject Christ till their last breath.
My own interpretation of this verse is that it is probably not meant to be read as a promise of “family salvation”, but since “God so loved the world that He had given us His only begotten Son, so that whosoever believeth in Him will not perish, but has everlasting life” (Jn. 3:16), our prayers for the salvation of our loved ones are certainly prayers that we pray according to His will. There is no reason why He would not answer our prayer for the gift of the Holy Spirit in the life of our loved ones. (Lk. 11:13)
However, a gift has to be received in order to be ours. The ultimate decision to receive or reject this greatest gift of love in Jesus Christ still rests with our loved ones, and ultimately too, we have to yield to the sovereignty of God.
保羅和西拉對禁卒說「當信主耶穌，你和你一家都必得救」。我們常對這話感到困惑，不知道保羅和西拉說這句話的真正意思是什麼。
我們常引用這經節來激勵他人（和自己），當我們信基督成為信徒，我們的家人最終都會信耶穌得拯救的。這就是這經節的真正意思嗎？這是賜給我們的應許嗎？好叫我們能自信終有一天我們家中每一個成員都會信耶穌的？
按這經節原文的字面來讀，「信」和「得救」都是指著全家的人而言的。意思是說：這經節並非是全家的人會得救的保證，而是指家中各人各自用信心來回應福音，就必得救。
聖經常記載在分享福音時，有整個家庭一起回應相信耶穌，以至全家得救的。這種情形清楚發生在這禁卒身上，也發生記載在使徒行傳第10章哥尼流全家的身上。
以我身為基督徒和牧者的親身經歷來說，當家裡其中一人成為基督徒，家中的其他每一個成員都會漸漸和最後逐一成為信耶穌的基督徒。這樣的情形重複地發生在我有幸服事的大多數家庭中。家中的基督徒成員懇切的禱告蒙神垂聽，縱使是經過悠長的歲月。神果真是信實的。
不過，我也看見有些家庭中的基督徒成員同樣是十分懇切禱告，也曾經年累月地向未信的家人傳福音。結果這些未信的家人到臨終時還是不肯信耶穌。是的，我們也許不知道到底這些未信的家人在彌留之際是否接受了耶穌為救主；這恐怕要等到我們上到天堂才知道。但是他們中間有些人在還有一口氣時仍拒絕耶穌卻是不足為奇的。
我個人對這經節的領受是：這經節可能不是要我們視之為一個「全家得救」的應許，但既然「神愛世人，甚至將祂的獨生子賜給（我）們，叫一切信祂的，不至滅亡，反得永生」（約3:16），我們為親人的得救所獻上的禱告肯定是合神旨意的禱告。我們祈求聖靈恩典的禮物臨到親人的生命中，神是無理由不回答這樣的禱告的。（路11:13）
不過，禮物是需要接受才是我們的。最終決定接受還是拒絕耶穌基督所賜最大愛的禮物還是要我們的親人作主的。同時我們最終也要順服在神的最高權威下。
(1) Throughout these two missionary journeys, we often read that God-fearing Greeks were among the listeners at the Jewish synagogues. What do you think was the uniqueness of Judaism (the beliefs in the OT) that has attracted so many gentiles to the Jewish faith?
(2) Why were they also more receptive to the gospel than the Jews themselves?
(3) It appears that persecution is a given throughout Paul’s missionary journey. If it were you, would you carry on this journey?
(4) In 1999, there was a global missiological conference in Brazil, and one of the findings of the conference was that today’s missiology lacks a theology of martyrdom and suffering. What do you think? How should it change our mindset about mission strategy, both short and long term?
(5) “On arriving there (i.e. Berea), they went to the Jewish synagogue” (v. 10). What does this tell you about Paul and Silas?
(6) What can you learn from the attitude of the people of Berea in terms of how you should read the scripture? Is this your attitude today?
(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) 在兩次的宣教旅程的記載中，我們常讀到有不少外邦人在猶太會堂裡相信或尋求猶太人的信仰。你認為猶太教(即舊約聖經)對外邦人最吸引的地方是什麼？
(2) 為何他們比猶太人更願意接受福音呢？今日的情況是否一樣？
(3) 到此為止，逼迫似乎是宣教旅程必然遇見的。既是如此，你會繼續跟隨保羅嗎？
(4) 1999年全球的宣教學大會在巴西舉行。大會其中一項宣言指出，現代的宣教學缺乏“殉道和受苦的神學”。你認為對嗎？既是如此，我們現在的長短宣教應有什麼觀念上的改變？
(5) “二人到了(庇哩亞) ，就進入猶太人的會堂。” (17:10) 二人上一次進入猶太人的會堂有怎樣結果？
(6) 庇哩亞人尋道的態度怎樣值得我們學效？
(7) 今日給你最大的提醒是什麼？你會怎樣應用在你的生命中？
As we seek to learn from the Bereans who, upon hearing the message of Paul, examined the Scriptures every day to see if what Paul said was true, I invite you to reflect on this familiar prayer by John Wesley, and see if we can learn from him as well as we approach the reading and hearing of the Word of God:
“Here then I am, far from the busy ways of men. I sit down alone: only God is here. In His presence I open, I read this book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does anything appear dark or intricate? I lift up my heart to the Father of lights — Lord, is it not Thy word, ‘If any man lack wisdom, let him ask of God’? Thou ‘givest liberally and upbraidest not’ (James 1:5). Thou hast said, ‘If any be willing to do thy will, he shall know’ (John 7:17). I am willing to do: let me know thy will. I then search after, and consider parallel passages of Scripture, ‘comparing spiritual things with spiritual’(1 Co. 3:13). I meditate thereon, with all the attention and earnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the things of God; and then, the writings whereby, being dead, they yet speak. And what I thus learn, that I teach.”
我們要學習庇哩亞人的尋道態度。聽到保羅所傳的信息後，他們就天天查考聖經，要曉得保羅所講的道，是與不是。現在讓我們一起思想以下一段熟悉的約翰衛斯理的禱文，看看我們在讀和聽神話語的事情上可以從他身上學到什麼：
“現在我遠離繁囂的人群獨自坐在這裡，只有神在這裡。在神的面前我打開聖經閱讀祂的書，目的就是要找到天堂之路。我對所讀的經文意思有疑問嗎？意思有不明顯和太複雜的嗎？我的心就仰望那眾光的父，說：主啊，祢的話不是曾說：「若有缺少智慧的，應當求神」嗎？祢是那厚賜與眾人也不斥責人的神。祢曾說：「人若立志遵著祂的旨意行，就必曉得。」我願意遵行，請讓我知道祢的旨意。”
(1) Why was Paul distressed in the city of Athens?
(2) Was there a city that you know of today that might be similar?
(3) Are you distressed with the city where you live? Why or why not?
(4) How did Paul deal with his distress?
(5) In reading this passage, you may get a sense that the Greeks were both superstitious and intellectual. How can you reconcile this apparent contradiction? What might be common between superstition and philosophy?
(6) Luke’s summary of Paul’s message gives us a very good model of how to present the gospel to people totally foreign to our faith. Let’s analyze his message and learn from him
a. Did Paul attack their superstition directly?
b. How did he refer to their superstition in a positive way and turn it around to point to the gospel?
c. How did he contrast our God with theirs?
d. What common ground did Paul also use as a springboard to the gospel?
e. Did Paul talk about sin and repentance? How?
f. How did Paul end his message?
(7) Was Paul’s message effective?
(8) What can you learn from his gospel presentation?
(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) 什麼叫保羅的心著急？
(2) 你有認識到一個類似雅典的城市嗎？
(3) 你對你現今所住的城市著急嗎？為什麼？
(4) 保羅如何回應這著急的感受？你呢？
(5) 這段經文可能給你看到希臘人的矛盾：他們一則崇尚哲學理性，同時他們卻是敬畏滿天的神佛。你可以怎樣了解他們這方面的矛盾呢？迷信與人的哲學有什麼共通之處？
(6) 保羅向雅典人的講道，常被喻為向異教徒傳道的典範。請用點時間思想其內容：
a. 保羅是否直斥他們信滿天的神佛？
b. 保羅怎樣藉著他們的迷信來指出基督教信仰的獨特？
c. 他怎樣將上帝與他們所信的神作比較？
d. 保羅又如何用彼此共通之處作跳板去陳明福音？
e. 保羅有否提到罪和悔改？為什麼？
f. 保羅怎樣結束他的信息？
(7) 你以為保羅的講道有效嗎？為什麼？
(8) 你可以從他的講道中學習到什麼？
(9) 今日給你最大的提醒是什麼？你會怎樣應用在你的生命中？
Paul’s first visit to Athens must have been very puzzling to him. With Paul’s intellectual flair, he would have expected to engage in philosophical debates with people of this learned city. To his apparent amazement, what he saw were “forests of idols”, in addition to schools of philosophy. How can one reconcile such an apparent contradiction? Idol worship is necessarily superstition, and philosophy is necessarily based on human reasoning. How could the two co-exist in the city of Athens?
When you think about it, superstition and philosophy thus have one thing in common. They are based on human speculations. The superstitious speculate as to which gods might be real, and the philosopher also speculate about the meaning of life and the source of the universe. Because they are both based on human speculations, they both end up in futility.
The gospel of Christianity, on the other hand, is entirely different, because it is a revealed religion, meaning that it is God who takes the initiation to reveal Himself to us. It is because He, the Creator God, is so great and we are creatures so small in comparison that even the brightest of us humans cannot fathom the ways of God, let alone God Himself. Worse, because of our sinfulness, our inner sight has been blurred to the point that we cannot have the proper vision of who God is
God knows our plight and our hopeless search for Him on our own. Therefore, He has chosen to reveal Himself to us, not just through His marvelous creation pointing to the existence of the Creator, but through His words in the Bible, and finally through the incarnation of His Son, Jesus Christ. Now, the unknowable is knowable, but only if we would humble ourselves and acknowledge both our creatureliness and our sinfulness, repent and believe in His Son. If we do, we will not only come to know Him, but have everlasting life. (Jn. 6:47)
保羅首次到雅典所得的印象令他感到相當的困惑。以他的才智天份，他預期會與這博學之都的人作一番哲理上的辯論。他萬萬料不到除了哲學學院外，滿眼盡是林立的神像。你會怎樣調和如此矛盾的現象呢？拜偶像固然是與迷信掛鉤，哲學也必是人的理性推論。兩者怎能共存於雅典這城市呢？
只要想深一層，迷信和哲學其實是有共通點的：他們都是基於人的推論。迷信的推論是認為各種神靈都是真的，而哲學家在推論生命的意義和宇宙的來源。由於兩者都基於人的推論，最終都是徒勞無功的。
另一方面，基督教的福音是完全不同的，因為基督教是一個啟示的宗教，是神自動將自己啟示給人類的。這位創造萬物的神是那樣的偉大，相比之下，我們這類生物是如此微小，最聰明的人也無法徹底瞭解神的作為，何況神自己呢。更糟的是，我們的罪本性使我們心靈的視覺模糊了，以至我們無法看清楚神是怎樣的。
神知道我們靠自己去尋求祂所經歷的苦困和無助，以致祂選擇向我們啟示自己，不單是藉著祂奇妙的創造—萬物都指證創造者的存在，也藉著聖經的話語，最後還藉著祂兒子耶穌基督的道成肉身，來向人顯明。現在，不能知的成為可知的。只要我們肯謙卑自己，承認我們不是神，承認我們有罪性，又肯悔改和相信祂的兒子，我們就不單能認識祂，更得著永生。（約6:47）
The church in Corinth, as we all know, caused Paul much grief. It was a proud and morally corrupt church. Luke records the beginning of this church in Acts 18.
(1) Paul was a maker of tents, and now in Corinth, he engaged in his trade. Read 1 Corinthians 9:13-18 to get a sense of why Paul chose to work. What can you learn from Paul’s attitude?
(2) V. 5 in the NIV reads, “When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching…”
What can you learn from this verse?
(3) Why did Paul react so vigorously in v. 6? How can you describe his feeling? Was it warranted?
(4) Was the vision a response by God to his feeling? Why or why not?
(5) How did Paul respond to the vision?
(6) 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。
我們都知道哥林多教會並不是教會的好榜樣。他們既崇尚理性，也輕看聖經道德的標準。無論怎樣，這一段記載這教會的開始。
(1) 保羅原以製造帳棚為業的。現在到了哥林多，他重操故業。請參閱哥林多前書9:13-18，並試領會保羅重操故業的原因。我們可以怎樣從他身上學個榜樣？
(2) “西拉和提摩太從馬其頓來的時候，保羅為道迫切，向猶太人證明耶穌是基督”(18:5)。請參閱哥林多前書9:16，試領會保羅為道迫切的心情。
(3) 為何保羅在第6節有這樣激烈的反應？你認為他對嗎？為什麼？
(4) 第9節保羅所見的異象與他激烈的心情有關嗎？
(5) 保羅怎樣回應這異象？
(6) 今日給你最大的提醒是什麼？你會怎樣應用在你的生命中？
Just imagine there was no church in Corinth, and the two letters to the Corinthians did not exist! (Scholars already agree that there should be three letters to the Corinthians from Paul. One of them was lost.)
If this were the case, we would only read of great churches like the ones in Philippi and Ephesus. We would read about how harmonious the first churches were, how zealous unto death they were for the gospel. We would read of Paul’s commendations of their purity, faith and love. By any comparison, we would feel that we can never measure up to the lives of those saints in the first century. In fact, we might even doubt if we could call ourselves saints at all.
But, with the two letters to the church in Corinth, we have come to understand that the first churches were not all pure and rosy in health. There were proud churches which would even challenge the apostleship of Paul. They would pitch one preacher against another. They took pride in human knowledge. They were divided churches. They would sue one another over money. They would sin and tolerate sins within the church. They would despise the poor and eat of the Lord’s Supper without regard to its sacred meaning. They caused huge interruptions of services because some took pride in their tongue-speaking. And the list goes on and on.
And yet, Paul did not abandon them. He prayed for them; he wrote to them and he continued to call them saints. Why? Because that’s who they were and who we are. These letters to the Corinthians do not only give us hope, but they also give us practical guidelines on how to live out Christian love and continue to be effective witnesses for Jesus Christ.
若然哥林多沒有教會，就不會有哥林多前後書這兩本書卷了。（許多聖經學者認為保羅原本寫了三封信給哥林多的信徒，其中一封失傳了。）
若真是沒有哥林多教會，我們在新約聖經就只能讀到一些傑出的教會的景況，如腓立比和以弗所。從中我們得到早期教會的印象是何等的和諧，信徒為福音是何等的熱心，甚至願意殉道。我們會讀到保羅稱讚他們的真純、信心和愛心。相比之下，我們會覺得要活得像這些第一世紀的聖徒是不可能的。我們甚至不相信可以稱自己為聖徒。
然而有這兩封寫給哥林多教會的信，我們就明白到初期的教會也不全然是純淨和美好的。其中有自視甚高的竟會質疑保羅的使徒身份；他們試圖令傳道人彼此爭競；他們以人的知識為傲；他們使教會分裂；他們為錢財互相訴訟。他們犯罪，並容忍教會中的罪惡。他們看不起窮人，吃聖餐時將聖餐的屬靈意義拋諸腦後。教會的崇拜聚會因有人炫耀說方言而受到干擾。如此這般的例子可以不停地列舉下去。
然而，保羅並沒有離棄他們。他為他們禱告；他寫信給他們；繼續稱他們為聖徒。為什麼呢？因為他們真的是聖徒：我們也是。這兩封給哥林多教會的信不但帶給我們希望，也提供一些實用的指引，教導我們在眾多的問題中該如何活出基督的愛，繼續去為耶穌基督做有效的見證。