Luke mentions the name of proconsul Gallio of Achaia, which helps put the time of the incident around AD 50-51 and it is worth noting that Caesar Claudius (AD 41-54) did grant the Jews some protection of their religion, but later expelled Jews from Rome for rioting. Gallio was the brother of the famous philosopher Seneca, and his “positive response toward Christianity was a key building block in the church’s case for a positive legal standing” in the Roman Empire. (TNAC, Fernando, Acts, 493)
(1) Corinth was the 3rd largest city in the Roman Empire, after Rome and Alexandria, with the famous temple of Aphrodite housing a thousand prostitutes. Why would the Spirit command Paul to spend a disproportionately long period of time in such a sin-city? Can you think of a modern city comparable to Corinth ― that is a cultural and commercial “boom-town” with great immorality? Do you know of any major effort of evangelism in that city?
(2) How did the Lord honor His promise in the vision to Paul in this incident? Was Gallio one of “His people” (v. 10)? Can God use non-believers as His tool to accomplish His will? Was there any such precedent in the Bible?
(3) While the Bible emphasizes the leadership role of men in the household and in the church, Luke now reverses the order and places Priscilla before Aquila in v.18. What might be the message here?
(4) Cutting hair as a vow, usually taken to be a Nazirite vow (Num. 6:1-21), marks the end of the period of the vow. We do not know what Paul’s vow was and when he made that vow, but obviously he made a vow to God and he kept it. Have you ever made a vow before God, and have you kept it?
(5) Paul was greeted with a good reception at Ephesus and yet he declined to stay longer at this point in this very important city of Asia Minor. Its church eventually became the most important church in Asia Minor where John and Timothy ministered and it was the home church of Jesus’ mother, Mary. Read 16:6 again and reflect on Paul’s words here in 18:21, “I will come back if it is God’s will.”
(6) The end of the section marks the end of Paul’s 2nd missionary journey. Spend some time to review what you have read from 15:35 to 18:22. If you were Paul, what would be the highlights of your 2nd journey that you would share with the church back in Antioch?
Compare the scene at the end of this 2nd journey at Antioch and that at the end of the 1st journey in Acts 14:26-28. Do you sense the difference in atmosphere? What might be the reason for the difference?
(7) 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。
路加提到亞該亞方伯迦流的名字，叫我們曉得這段經文所載的事件發生於主後50-51年左右。至於該撒革老丟(主後41-54年)，他曾給予猶太人宗教庇護，後因暴動之故，把他們逐出羅馬(參18:2)。不過，迦流對基督教有好感，有助基督教在羅馬帝國立足，其後基督教更獲得合法的地位(TNAC, Fernando, Acts, 493)：
(1) 哥林多繼羅馬和亞力山太為羅馬帝國第三大城市。它有著名的亞底米神廟，擁有上千廟妓。你認為聖靈感動保羅留在此地比其他地方更久的原因何在？你能聯想到現今像哥林多一樣，富有文化、商業興盛、而道德淪亡的城市嗎？照你所知，這城市有沒有具規模的福音事工呢？
(2) 聖靈在18:9-10給保羅的應許在此處怎樣應驗呢？神會用非信徒來成就祂的旨意嗎？聖經有記載這樣的先例嗎？
(3) 聖經一般的教導是以弟兄作主導的。路加在此開始把亞居拉(先生)放在百基拉(太太)之後，你以為是什麼原因？
(4) 剪頭髮償願通常是與許拿細耳人的願有關(參民6:1-21)，表明願已還了。我不曉得保羅所許何願，但他是許願、還願的人。你曾否向神許過願？償還了沒有？
(5) 看來，以弗所人對保羅的反應不錯。為何他卻不願多留在此重要的亞細亞行政重地？請重溫16:6，再讀這章的第廿一節，看看你有何領會？
(6) 第22節總結了保羅的第二次宣教行程。請用一點時間畧溫15:35-18:22的主要發展，看看有什麼是值得保羅向安提阿教會報告和分享的。
(7) 試比較兩次宣教旅程的結束(14:26-28；18:22) 。有何不同之處？為什麼？
(8) 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 cannot help but notice the difference between the end of Paul’s first missionary journey and that of the second one. The first journey began with great fanfare, with praying, fasting and laying of hands, and rightfully so (Acts 13:2-3). This marked the “official launch” of the first mission team, sent by the Holy Spirit and a local church into Gentile land. This was a clear fulfillment of part of the Great Commission to reach beyond Jerusalem, Judea and Samaria.
And at the end of their journey, Paul and Barnabas held a special celebration to report this important mission breakthrough of “how He had opened the door of faith to the Gentiles” (14:27). It would not be an exaggeration to call it a celebration.
However, as we know, the second missionary journey was marked by a sharp division. Paul and Barnabas parted way, and it appears that the church in Antioch may have only blessed Paul’s team. In any case, their division had definitely hurt, if not split the church — this mission-pioneering church.
Now, Paul had finished his second missionary journey and returned to this church. This second journey saw great miracles (like the driving out of a demon and the breaking of chains in prison), the important conversion of the jailor, preaching in extremely important cities like Athens, Corinth and Ephesus, and with much success. Yet, upon his return to Antioch, Luke only recorded that Paul went up and greeted the church — a very different picture from his last return: There was no mention of any report, any celebration or praise given to the Lord. Then, as Paul began his 3rd missionary journey, he simply slipped away, with no laying of hands or blessings from the church.
One cannot help but sense that the church of Antioch had become a very different church and Paul had a very different relationship with the church. Division must have taken its toll!
讀到保羅第二次宣教旅程的結束，回到被差之「母會」— 安提阿時，不禁想到第一次旅程結束時的情境，兩者實在有很大分別！
第一次的出發是聖靈的吩咐，並有弟兄姊妹的按手、禁食、禱告(徒13:2-3)。這更是教會正式差傳到外邦之地，踏出實踐大使命重要的突破！
故此，在這歷史性的旅程結束時，保羅和巴拿巴召集眾人，帶著興奮的心情「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」(14:26-28)。
可惜第二次的旅程卻是以爭吵為開始，分裂為終結。路加只記載教會為保羅作出發前的祈禱，沒有記載為巴拿巴的旅程祝福。這次的分裂肯定創傷了這滿有宣教異象的教會。
現在，保羅完成了第二次的宣教之旅，成果是極大的，且經歷了不少的神蹟。巫鬼被趕出、禁卒全家歸主、福音被傳到羅馬帝國的主要城市，如雅典、哥林多和以弗所。福音的果效甚為顯著。但成功的歸來，卻看不到什麼的慶祝、報告或感恩。路加只用寥寥數字平淡的略過。下一次的起行，也沒有什麼的禱告或祝福！
從路加的字裡行間叫人感覺到保羅與安提阿教會的關係已發生了改變；安提阿教會本身也發生了極大的改變。分裂的遺害實在深遠！
This section marks the 3rd Missionary Journey of Paul, but some scholars see it as a continuation of the last journey instead.
(1) In early church history, Alexandria emerged as a very important theological center producing the likes of Clement, Origen and Augustine. As much as “knowledge puffs up” (1 Co. 8:1), from what was described about Apollos and his ministry, do you think being learned can be a great asset to Kingdom’s work? Why or why not?
(2) As Apollos went to Achaia where Corinth was, he ended up having great influence on the church of Corinth. Read 1 Corinthians 3:1-9 to get a sense of Apollos’ influence.
Who was at fault and who contributed to the quarrelling in Corinth? Should Paul and Apollos be responsible for their division? Why or why not? What is meant by Paul in 1 Corinthians 3:10?
(3) Note that Apollos ministered at Ephesus powerfully too and spoke boldly in its synagogue. Did the church in Ephesus have the same problem of division? Why not?
(4) What was Apollos lacking when he first came to Ephesus? How did Priscilla and Aquila help him? Was he willing to be helped? What then can you learn from Apollos who was already a great orator before his arrival at Ephesus?
(5) Apollos got a letter of recommendation from the church of Ephesus. What kind of a letter would you get from your own congregation if you were to leave for another place?
(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。
這段記述保羅開始第三次的宣教旅程。不過有解經家認為這一次的旅程只是第二次同一旅程的延續。
(1) 亞力山太是古代文化中心，也是早期教會神學表表者的重地(如革利免，俄利根，奧古士丁等)。聖經說：「知識叫人自高自大」(林前8:1)。從路加所記述有關亞波羅和他的事奉，你認為高深的學識有助神的事工嗎？為什麼？
(2) 後來亞波羅到亞該亞(即哥林多的所在地)，他對當地教會的影響甚深。請閱哥林多前書3:1-9。對哥林多教會的分黨，保羅與亞波羅是否要付部份的責任？是誰的錯？保羅在哥林多前書3:10 的話是什麼意思？
(3) 亞波羅同樣對以弗所教會有所貢獻(見18:26)，以弗所的教會卻沒有同樣的難處。原因何在？
(4) 亞波羅剛到以弗所時，有什麼欠缺的地方？百基拉和亞居拉怎樣幫助他？亞波羅是否願意被幫助？由此可見，這具學問、口材的亞波羅，有何可取之處？
(5) 如果是你要為亞波羅寫薦書，你會怎樣寫？
(6) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
As the Apostle Paul wrote his letters to the church in Corinth, it was more than obvious that he took issue with their pride in knowledge and learning. Although he himself was a man of great learning, he purposely downplayed his learning as he ministered to them “not with wise and persuasive words” (1 Co. 2:4), and he reminded them of the danger of knowledge, because it “puffs up” a person. (8:1)
Does it mean that knowledge or learning is necessarily a liability to a Christian’s life and his ministry for the gospel?
We know
that many who have been used by God were men of great learning. Solomon was very learned who wrote 3,000 proverbs
and 1,005 songs (1 Ki. 4:32). As much as
Paul wished to downplay his learning, his powerful speeches caused Governor
Festus to exclaim, “Your great learning is driving you insane” (Acts 26:24). And in Acts 18, we are told that Apollos was
from Alexandria, the second largest Roman city at the time and a place of
learning. Luke called him a learned man
as well.
Solomon’s great wisdom and learning caused the queen of Sheba to give praise to God (1 Ki. 10:9). Many of Paul’s epistles stand out as great theological treatises, as inspired by the Holy Spirit. And Apollos left his mark of ministry in Achaia, especially in the city of Corinth. Knowledge does not have to be a liability to the Kingdom. On the contrary, if placed in the hand of God, it can be a tremendous blessing to the Kingdom of God.
We should not be surprised by it, because after all, knowledge is a gift from God. Like all gifts from God, it can be turned into something destructive if we claim it for ourselves — destructive to us and to His Kingdom. But it can be turned into a blessing to God’s Kingdom if we use it for His glory.
As I received my call into full-time gospel ministry, one minister of God told me with good intention, “Paul, you do not have to attend any seminary. Just read the Bible yourself.” I am glad that I did not listen to him, because without attending a seminary, I would not have benefited from the knowledge and wisdom of past saints concerning the Word of God. It was by humbling himself that Apollos learned from Priscilla and Aquila and so came to a fuller understanding of the Word of God. I believe Apollos did not stop learning even afterwards, especially from the Apostle Paul.
我們都知道哥林多教會是一個崇尚知識的教會，因而受到保羅的責備。保羅固然是大有學問的，但他刻意不倚靠自己的學問去引導哥林多的信徒。正如他所說：『我說的話講的道，不是用智慧委婉的言語』(林前2:4)。同時，他亦提醒他們：「知識是叫人自高自大」(8:1)。
這是否說，知識與學問一定是基督徒生命成長的攔阻和事奉的障礙呢？
我們知道聖經有不少被神用的人是滿有知識和學問的。大有才學的所羅門寫了3,000句箴言，1,005首詩歌(王上4:32)。保羅雖然刻意謙卑自己，但他的才學卻不因此就能隱藏起來，連巡撫非斯都對保羅都驚歎說：「你的學問太大」(徒26:24) 。至於亞波羅，他更是著名的學者之都亞歷山大的產品；路加特別指出他是有學問的 (徒18:24) 。
所羅門的智慧叫示巴的女王不得不稱頌耶和華(王上10:9) 。不少保羅所寫的書信被譽為神學的精華。亞波羅對哥林多教會影響甚深。知識其實不一定對神的事工不利；在神的手中是可以成為祝福的。
其實，我們也不應感到奇怪。知識是神所賜的。像神所賜的一切，我們可以因據為己有而使它成為禍害；但也可以謙卑的為神所用，叫神得到榮耀。
在我蒙召時，有一位神的僕人用心良好的勸我不用費時到神學院讀神學，單讀聖經就可以了。我深幸沒有聽他的話，否則我定會變成井底之蛙，不能從歷代的先賢先聖學習認識神和祂的話。亞波羅也不是單靠自己去讀經的，他乃是謙卑自己接受百基拉和亞居拉的教導；我相信他更有從保羅處多有學習，乃是謙卑自己，接受百基拉和亞居拉的教導；相信他更有從保羅處多有學習。
Ephesus was the real seat of the provincial administration, with quite a bit of its economy based on its temple to Artemis, the multi-breasted goddess of fertility. It was also a city famous for magic, as “the phrase, 'Ephesian writings' was commonly used in antiquity for documents containing spells and formulae” (Bruce, Paul, 291).
(1) We learned that Apollos knew only the baptism of John, and now some “disciples” (of Christ, obviously), knew only of John’s baptism after more than 2 decades of John’s martyrdom. What does it say about the impact of John’s ministry, especially as the “Preparer of the way” for Christ?
(2) Paul’s question to the disciples was, “Did you receive the Holy Spirit when you believed?". To this they answered that they had not even heard of the Holy Spirit. Though they had not heard of the Holy Spirit and the Holy Spirit manifested Himself only when Paul laid hands on them, do you think these disciples were saved when they “believed”? Why or why not? (The real question is: Was being saved dependent on Paul’s laying of hands, or on their faith? Refer to Paul’s subsequent letter to the Ephesians in 2:8.)
(3) Paul, after delaying his ministry in Ephesus (18:21), now spent a good two years there, after Priscilla, Aquila and Apollos had served there. What was the result of Paul’s two years of ministry (19:10)? What lesson might you learn about waiting?
(4) The Jews were described as publicly maligning “the Way” (see 9:2) which refers to “a manner of behavior” (TICC, Barrett, Acts vol. I, 448). Do you think today’s Christianity is viewed by the public more as a religious belief or “a manner of behavior”? How do your non-believing friends view your belief? Is it more as a religion than “a manner of behavior”? What is the difference between the two?
(5) The lecture hall of Tyrannus was definitely a non-Jewish place. What might be the advantage of moving away from the synagogue in terms of evangelism? At the same time, how does leaving it echo Paul’s statement in 18:6?
(6) Luke describes the miracles by Paul as “extraordinary”. How were they beyond the ordinary miracles? Why were they necessary in a city like Ephesus?
(7) Why were such “extraordinary” miracles not mentioned again elsewhere in Acts?
(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。
以弗所是亞西亞的真正行政總部，其經濟收入則與亞底米神廟息息相關。這城市更以巫術見稱，當時的世代稱巫術的著作為「以弗所經卷」。(參Bruce, Paul, 291)
(1) 我們先前讀到亞波羅單曉約翰的洗禮，現在保羅所遇見的幾個(主的)門徒也是一樣。到此，施洗約翰殉道已超過二十年了，你可以從正面如何衡量他作基督「預備道路者」的成果呢？
(2) 保羅問他們：「你們信的時候…..」。既是信了，但未聞有聖靈賜下(當然也未聞使徒行傳二章所發生的事)，是否等如他們未受聖靈呢？按保羅在以弗所書2:8 的話，是他的按手還是他們的信心叫他們得救呢？
(3) 上一次保羅不願在以弗所久留，現在繼百基拉和亞居拉，他卻留在此地最少兩年。按第10節這兩年有什麼成果？你對保羅上一次的不願留有何領會？
(4) 早在9:2已提到教外人把福音稱為「這道」(The Way)，意指信福音者有他們特殊的「生態」(manner of behavior)(TICC, Barrett, Acts Vol. I, 448)。今日教外人是怎樣看基督教呢？他們又怎樣看你？是生命的流露還是一個信仰的觀念？二者分別何在？
(5) 照估計推喇奴學房不可能是猶太會堂。保羅離開會堂對傳福音有何益處？對我們今日傳福音有何提醒？
(6) 路加形容保羅的神蹟為「非常的奇事」。不是所有神蹟都是「非常」的嗎？這在像以弗所這樣的城市有何重要？為何以後的使徒行傳不再有這種「非常的奇事」的記載？
(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？
It is interesting to note that believers of Jesus came not only to be called Christians, but their religion came to be known as "the Way”. Even Paul, in his defense before Felix, called himself “the follower of the Way”.
In his research, C.K. Barrett concludes that this was “not only a term for a manner of behavior, but also for those who adopted the behavior” (TICC, Barrett, Acts, Vol. I, 448).
In other words, Christians in those days were not only identified by what they believed, but by how they lived out their beliefs. There was a manner of behavior that distinguished them from the rest of the world. I wonder what that manner of behavior might be!
The following letter from Pliny, the proconsul of Pontus (AD 61/62 – 115) to the Emperor Trajan, in which he expresses his hesitation in persecuting Christians, might provide us with some clues as to his reasons. Pliny had presumably killed Christians who refused to worship the image of the Emperor, but upon further investigation into who Christians were, this is what he discovered:
“They…meet together on a stated day before it was light, and sing among themselves alternately a hymn to Christ, as to God, and bind themselves by an oath, not to the commission of any wickedness, but not to be guilty of theft, or robbery, or adultery, never to falsify their word, not to deny a pledge committed to them when called upon to return it. When these things were performed, it was their custom to separate, and then to come together again to a meal, which they ate in common without any disorder.” (COBTAEL, Vol. III, 294)
In other words, Pliny was trying to tell the emperor that Christians were no threat to the government, and that they were peaceful citizens of the empire, even though they refused to bow to the image of the emperor.
在初期信耶穌的人，不但被稱為「基督徒」，他們的信仰亦被稱為「這道/the Way」。保羅在巡撫非斯都面前自辯時，就稱自己是事奉(或譯跟隨) 「這道」的(徒24:14)。
著名的解經家C.K. Barrett在他的研究得著說：「這個稱呼不但是指一個生態，也是指那些活出此生態的人。」(TICC, Barrett, Acts, Vol. I 448)
換言之，基督徒不但因所信的道，更因活出這道而被分別出來。不曉得當時世代的人察覺到基督徒的生態是什麼？或許當時的方伯Pontius(主後61/62-115)寫給該撒Trajan的一封信可以給我們一點的提示。照知這方伯Pontius已處決了一些不肯向該撒的像跪拜的基督徒。後來，為要了解基督徒究竟是什麼人，他派人調查，然後帶著同情寫信給該撒Trajan作報告。信中包括以下的一段：
「他們(指基督徒)在所定的一天，天尚未亮的時候走在一起輪流的向基督唱詩，如向神一樣；然後各人立誓不作任何邪惡的事：不偷盜、不強搶、不犯姦淫、永不食言、也一定把按物歸還原主。之後，他們習慣的離開，但卻再聚在一處吃飽，是規規矩矩的共膳。」(COBTAEL, Vol. III 294)
這固然是對信徒較膚淺的形容，但顯示出基督徒是守法的，對政府是絕對沒有危害的，雖然他們不肯向該撒的像跪拜。
(1) It appears that demon-possession was quite common in Ephesus. Since the seven sons of Sceva went around driving out demons using the name of Jesus, did they then “believe in the name of Jesus”?
(2) The fact that the evil spirit said, “Jesus I know and I know about Paul, but who are you?” clearly means that it did not know them. So, did these Jews really know Jesus?
(3) What kind of “faith” did they have in the name of Jesus?
(4) If you are faced with a demon-possessed person, should you be afraid? (Read 1 Jn. 4:4.)
(5) To be seized with fear is one thing, to openly confess one’s evil deeds and to burn what could have been $300,000 worth of magic books is another. Why would they bother to calculate how much they were worth? What did all these actions show?
(6) Can you define true repentance based on their actions?
(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) 似乎在以弗所人被鬼附是常見的現象。士基瓦的七個兒子既然也使用耶穌的名，他們是否「信耶穌的名」呢？
(2) 從惡鬼的回答，你以為這七人真的認識主嗎？
(3) 既是這樣，他們信「耶穌的名」，究竟是信什麼呢？
(4) 如果你有機會遇到惡鬼，你應否懼怕？(參約壹4:4)
(5) 眾人聽見這事故然「懼怕」(19:17)，但是什麼導致他們承認自己的惡行，甚至願焚燒價值不菲的書呢？
(6) 按他們所行，你可以怎樣給「真正悔改」下個定義？
(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 often read with envy revival stories of the past, like the Scottish Revival of 19th century, and think that it is a spiritual phenomenon that belonged only to the past. I have come across much more recent stories of revival and here is one that happened in the city of Resistencia, Argentina in 1990, where virtually all its 400,000 citizens were won for Christ:
"…over a three-year period, Evangelical believers had grown 500% and as part of a series of revival meetings, a book-burning ceremony was held every evening: 'A 100-gallon drum was set up to the left of the platform to dispose of Satanic paraphernalia. As people came forward, they dumped all kinds of occult-related items into it. Before praying for the people, gasoline was poured on the contents of the drum, a match was struck and every evil thing inside went up in flames'.”
According to one of the Sentinel videos that documents revivals in recent years, a small Inuit city north of Quebec also experienced great revival at the beginning of this millennium. Many young people came to Christ and burned all their occult books and music in a huge bonfire. A city once dominated by suicide and crime received new life because of the persistent prayers of its Christian leaders.
I encourage the readers to go to the Sentinel website www.glowtorch.org to read more of the stories of remarkable revivals that have taken place in recent years or decades.
我們常讀到上一代的復興歷史，如十九世紀的蘇格蘭大復興等，以為復興一定不再，我們常讀到上一代教會的復興歷史，如十九世紀蘇格蘭大復興，就以為復興是歷史陳跡不會再有的。其實我不時也讀到現代復興的故事，如1990年在阿根廷Resisencia市所發生的全城(40萬人)歸主的事蹟：
“從1988-1991達三年之久，因著連串的復興聚會，這城市經歷了信徒人數五倍的增長。每晚聚會都有人悔改歸信主，並把各樣邪教和不良的書籍用一百加侖的汽油焚燒。當悔改的人到前來，他們把各種邪門的物件投進一大桶中。在為他們禱告之前，先把氣油倒在桶裡，然後生火，把所有邪物化為灰燼。” (參That None Should Perish, Ed Silvoso, Regal, 1994)
其實在過去十多年Sentinel Group在世界各地收集教會復興的資料，像魁北克北的一個土著小省，在這千禧年之始發生了大復興。信主悔改的青年人把大批的毒品和CD拿出來，一把火的全燒掉了，叫這個原本被自殺和毒品所綑綁的小鎮重獲生機。這全因鎮內的牧者多年恆切禱告之故。
讀者可以上網頁www/glowtorch.org參閱和購買Sentinel Group有關近年聖靈在各地燃點的復興火焰的DVD。
Having witnessed a very successful revival at Ephesus, Paul now set his heart on both Jerusalem and Rome. Little did he know that in Jerusalem that he will face fierce persecution that would eventually lead him to Rome where he would die as a martyr. From this point on, from chapter 19 until the end of chapter 28, Luke gives us the events that happened during this period of time.
(1) Although Paul did not share the reason why he wanted to go to Rome, from a historical perspective, how important has Rome been to Christianity?
(2) From what Demetrius said, can you assess the impact the gospel had in Asia Minor at that time?
(3) Do you think the gospel still has an impact of such kind and power today in our city? Why or why not?
(4) I visited the ruins of the theatre at Ephesus which was a huge, open arena sitting atop a hill. When full, it could seat 24,000 people, more than the attendees at a hockey game. The whole city assembled in an impromptu gathering, bordering on a riot. It is worth noting that
a. The Jews (a term normally used in Acts to denote non-believing Jews) in pushing Alexander to the front, were obviously trying to disassociate themselves from Paul and his company, and
b. The city clerk, though affirming the divinity of Artemis, exercised his administrative role in maintaining law and order.
What did Paul try to do? If he did go into the theatre, what might the result be? What can you learn from this incident?
(5) 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。
保羅看到在以弗所福音有極大的突破後，他的心轉向耶路撒冷和羅馬。不過，他可能意想不到，在耶路撒冷所遭受的逼迫會引至他被捉拿，押到羅馬，並在羅馬殉道。由這一段開始，一直到使徒行傳的結束，就是記載這一段的歷史。
(1) 雖然保羅沒有提及他想到羅馬的原因，但從歷史的角度來看，他到羅馬和羅馬本身對基督教的發展有什麼重要性？
(2) 從銀匠底米丟的口中，我們可以看到當時福音在以弗所所做成的影響嗎？
(3) 你以為福音今日是否可以有同樣的影響和力量？為什麼？
(4) 我曾到過這著名的以弗所戲園的舊址：建在一山丘上，可坐二萬四千人(比一般冰球場稍大)。路加的記載是一個極其混亂的情景。不過值得留意的是：
a. 猶太人把亞力山大推出去，明顯地希望群眾不要把保羅等人與猶太教混淆；
b. 市政書記藉著正面支持亞底米的信仰而平亂。在這過程中，保羅為什麼要進入戲園？用意何在？他若真的進了戲園，後果會怎樣？從這事件你有何領會和學習？
(5) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
Some years ago, I had the opportunity of visiting the countries of Greece and Turkey. I was excited because these are the lands where the first Christian missionaries, including the Apostle Paul and Apostle John set foot on. I was not disappointed.
As I stood at the little cave in Patmos and enjoyed a panoramic view of the island, I was soaked in the memory of John’s vision on the lonely island which is inaccessible to the outside world for a good 6 months after September each year. What a place for solitude, I thought to myself.
But ruins like
the Theatre in Ephesus brought me a somewhat profound thought. As I looked at this huge theatre that is much
bigger than any professional hockey rink, with its special box for the Emperor and
marble-back seats for the elites, a term frequently used by the tour guide came
to my mind — magnificent ruin! I thought
to myself,
“What an oxymoron! How can ruins be magnificent?"
But that is what human achievement always is. No matter how glorious, how esteemed and how shockingly great it can be at any moment, over time, it will lose all its glory. In fact, over time, it will become a ruin and will be forgotten! At best, it remains as a historical relic!
我有機會到希臘和土耳其兩地觀光。這兩個佈滿了使徒保羅腳踪的地方實在沒有叫我失望，部份城市也有使徒約翰的腳踪。
我尚記得站在拔摩海島使徒約翰寫下異象之洞穴前，鳥瞰山下的境色。當時我不禁有這思想：這確是靜修最佳之地。每年的十月後，因海浪之故，這島與外界完全隔絕差不多長達六個月！
但是，最叫我感觸的卻是像以弗所戲園這些宏偉的建築物。當我站在這可以坐二萬多人比冰上曲棍球場還要大的戲園，，既設有皇帝的箱座又有鋪上雲石的貴族座位，現在已成廢墟。我不其然想起導遊說的一句話：這可是最偉大的廢墟！這句話是何等的荒謬！
廢墟何能是偉大的呢？
但這正是人類的所謂成就最好的寫照。不論當時是如何的威榮、如何的偉大、如何的叫人讚歎，假以時日，必要失去其威榮。其實，假以時日，必要成為廢墟、被人遺忘。像這以弗所戲園，只能成為歷史遺跡。
(1) As Paul left Ephesus and ventured into Macedonia, Luke describes Paul’s ministry at the time as speaking words of encouragement to the disciples. What kind of encouragement did these disciples in Ephesus and Macedonia need at a time like this?
(2) Luke mentions the names of those who now ministered together with Paul. In particular, he highlights where they were from: Berea, Thessalonica, Derbe and Asia. What might be the Luke's intent? (Note: Most commentators think that Paul’s journey to Jerusalem was to take donations from various churches to aid the suffering brothers there, and these named brothers had been appointed by their respective churches to accompany Paul for this purpose. See 2 Co. 8:19.)
(3) V. 7 is the first clear allusion to Christians meeting on the 1st day of the week and the Didache, (a late 1st century or early 2nd century document) confirms this as a regular habit of worship of the early Christians. What, do you think, was the reason for this change (from worshipping on Sabbath), and what is the theological significance of this change?
(4) While the preaching lasted many hours, the occasion was described as coming “together to break bread.” (v. 7 and v. 11) What is the significance of “breaking bread”, and “breaking bread together”? What should you learn from them concerning your attitude towards the Lord’s Supper?
(5) Since breaking bread is part of a meal (see 1 Co. 11), it is likely that Paul began preaching at supper time till midnight and then till daybreak. How many hours were there? Was Paul being insensitive? What caused the believers to listen for such a long time?
(6) The word used for the young man seems to indicate that Eutychus was no more than 14 (Marshall). From this incident, what can we learn about the house church of the early centuries?
(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) 路加多次用「勸勉」來形容保羅由以弗所進入馬其頓所作的事工。在此情此境，當地的信徒需要什麼勸勉(encouragement)呢？「勸勉」的原文與「保慰師」同義(約14:16)。
(2) 路加在此刻意逐一列出保羅同工的名字，並著明他們的原居地：庇哩亞、帖撒羅尼迦、特庇和亞西亞。你以為他的用意何在？
(一般的解經家以保羅是次到耶路撒冷的行程，主要是把到各地所收的奉獻帶去救濟猶大地因饑饉而有缺乏的信徒。這些同行者是各地教會指派同行的。)
(3) 第七節是聖經第一次記載信徒每週聚會的日子由安息日轉到主日 (其他早期的文獻，特別是Didache，就更清楚提到這重要的改變。)你以為初期的教會有這改變的意義何在？
(4) 雖然當時聚會的重點仍在乎聽道(且是極長的講道)，路加在第7及11節提到擘餅是他們聚會的內容。在教會生活中，擘餅和一起擘餅有何重要性？這對你參加聖餐聚會有何提醒？
(5) 保羅似乎是由晚餐(擘餅是其中一部份)講道到半夜，再講到天亮。算起來有多少個小時？保羅是否太不近人情？是甚麼驅使信徒這樣耐性的去聽道？
(6) “少年人”至多是14歲(參Marshall, Acts, Tyndale)。由此，我們可以怎樣了解當時的家庭教會？
(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？
When I was studying theology to prepare myself for ministry, one of the great disappointments was having to sit and listen to some arrogant professors tear down the church of Jesus Christ. They never opened their classes in prayer, as if we did not need the Holy Spirit to guide us into the truth. His teaching would be the truth. At one such class, the professor made this destructive statement, “I never listen to sermons that last more than 15 minutes.” If he were at that midnight service of Paul at Troas, perhaps he would have fallen asleep and fallen down three stories before Eutychus did!
This is the curse of this generation. We have lost the ability to fix our attention steadily on a matter. As a result, most of the commercials on television have to last only between 15 to 30 seconds, or else the viewers will change the channel right away. Watching television is one thing, listening to sermon is another. In order to cater to this phenomenon, a church in Vancouver, Canada once put up a big sign on its front lawn with these words, “15-minute sermon, or your money back!” .(I have a picture to prove it!)
Indeed,
the curse of Amos has come to pass:
“The days are coming…
when I will send a famine through the land—
not a famine of food or a thirst for water,
but a famine of hearing of the words of the Lord”. (Amos 8:11)
With a “not-more-than-15-minutes-a-week” diet, no wonder the flock of Jesus Christ is weak and starving!
在神學院進修時，我覺得最難受的是要坐在課堂裡聽一小部份狂妄的教授在中傷神的教會。每次授課前這些教授都是不禱告的。他們好像不需聖靈的幫助就能進入真理，因為他們以自己的見解就是真理。其中一位這樣的教授更高傲的說：「我不會聽超過十五分鐘的道！」我想，如果他有份坐在猶推古身旁聽保羅講道，從三樓掉下去的，恐怕先是他了！
我們這個世代就是如此糟糕。我們失去了專心的耐能，所以電視上的廣告多是十多二十秒長的，再長些就恐怕觀眾會立刻轉台。這樣看電視還可以，這樣的聽道就糟糕了。結果不少教會主日崇拜的信息是短促的。溫哥華有一間教會在門口告示板上寫著：「擔保講道不超過十五分鐘，否則可以退錢！」(我有相片為證。)
是的，阿摩司所預言的咒詛今日應驗了：「主耶和華說，日子將到，我必命饑荒降在地上，人饑餓非因無餅，乾渴非因無水，乃因不聽(或譯聽不到)耶和華的話。」(8:11)
每星期只有十五分鐘的餵養，無怪神家的羊又瘦、又弱。
(1) Paul’s main destiny was Jerusalem and he bypassed Ephesus so that he would not be unduly delayed by the local disciples.
a. What reason did Paul give about his desire to go to Jerusalem?
b. What could he expect to face in Jerusalem?
c. Why then would he still go? What can you learn from Paul in this respect?
(2) Paul gave a very honest account of his life and ministry among the Ephesians which includes:
a. Serving the Lord with great humility
b. ...and with tears
c. Being severely tested by the plots of the Jews
d. Not hesitating to preach
e. ...both publicly and from house to house
f. Declaring to both Jews and Gentiles
g. ...that the message was about repentance and faith in the Lord Jesus
Reflect on each of the above, and write down what each
- would have meant to Paul, and
- should mean to you.
(3) 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) 保羅心甚迫切要趕到耶路撒冷去，不願被以弗所的信徒阻誤行程:
a. 保羅怎樣談到他要到耶路撒冷的心志？
b. 他知道會在耶路撒冷遇到什麼嗎？
c. 為何他仍堅持要去？
(2) 保羅在此向以弗所的長老坦言他事奉的心志：
a. 謙卑的事奉
b. 眼中流淚
c. 遭猶太人謀害
d. 不諱言的傳講
e. 在眾人前，也是逐家的
f. 向猶太人，也向希臘人
g. 傳講的信息是要證明人需要向神悔改，信靠耶穌基督
試用點時間反思以上各點，並思想各點
i. 對保羅有何重要？
ii. 對你又有何意義？
(3) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
Paul’s farewell message to the elders of Ephesus was one of the most moving speeches in the Bible to me. As Paul bared his soul before the leaders whom he deeply loved, every word spoken was obviously from the heart, and one could sum up the ministry of Paul among them as a ministry of BLT— blood, labor (or sweat) and tears! Paul really set us an example of faithful, loving and humble servanthood. As a result, he was bold enough to ask us to emulate him, not because he was arrogant, but because he first emulated Christ.
Talking about emulation, I often hesitate to follow the tradition of some denominations or churches in practicing the foot-washing ritual in which they seek to take after Christ as in John 13. It is because servanthood can only be emulated from the heart, and not by outward rituals.
I once saw a well-meaning pastor who took the lead in performing such a feet-washing ceremony, only to find that there was no towel prepared for the occasion. Out of frustration he yelled, “Give me a towel!”
So much for servanthood!
對我而言，保羅在使徒行傳第二十章對以弗所教會長老道別的一番話，是聖經中最感人的話之一。保羅非常坦白的把心中的話與他們分享。每句話不但是肺腑之言，更是充滿著愛；充份把保羅事奉的生命表露無遺：有血、有淚、有汗！他實在為我們樹立了忠心、慈愛和謙卑的僕人的典範。保羅確配叫我們效法他(林前4:16)，因他先效法基督。
談到效法這方面，我對一些教會作為儀式學效主耶穌為門徒洗腳是有點保留的。因為真正僕人的心態是內在的，絕非單效法外表的動作。
我曾經目睹一位存心良好的牧者率先的為別人洗腳。不幸在洗腳之時發覺沒有毛巾，他大聲的喊叫：「人來，拿毛巾給我！」
好一個僕人領袖的榜樣！