These were the parting words of Paul to the leaders of a church that he had helped to plant and one that he dearly loved.
(1) How could Paul claim that he was “innocent of the blood of all men" (referring to those in Ephesus) (v.26)? How did his words echo that of Ezekiel 3:18-19?
(2) Paul admonished the elders of Ephesus to “watch over” themselves and all the flock. What does it mean to “watch over” oneself and the flock?
(3) How did Paul describe the church in v.28? How should this description impact the way to interact with (or lead) brothers and sisters in the church?
(4) Knowing that wolves would enter the church and distort the truth, what did Paul do (in v. 32)? How did he expect the church to withstand heresies?
(5) This is the only place that quotes these words of Jesus, “It is more blessed to give than to receive” (v. 35). How did Paul practice this saying of Jesus? How then can you also practice this saying, apart from during the Thanksgiving and Christmas seasons?
(6) The last three verses of this chapter give us a very moving scene of farewell. What might be the thing that touches you most?
(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。
這段是保羅繼續給以弗所教會長老的臨別贈言，可說全是肺腑之言：
(1) 保羅在此為何可以膽敢如此說：「你們中間無論何人死亡，罪不在我身上」？他這句話與以西結書3:18-19有何相似之處？
(2) 保羅勸勉長老們要「為自己謹慎，也為全群謹慎」。我們怎樣才是為自己謹慎，也為全群謹慎呢？
(3) 第28節：保羅怎樣形容神的教會？既是這樣，你當怎樣看待弟兄姊妹？
(4) 保羅既然預知會有「豺狼」進入教會，並傳假道，他如何幫助教會面對這些攻擊？(參20:32)
(5) 聖經祇有此處記載主耶穌的話：「施比受更為有福」。保羅怎樣實行主這吩咐？你呢？
(6) 這章最後三節是很動人的場面。最感動你的可是什麼？
(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？
In his farewell speech to the elders of Ephesus, Paul urges them saying, “Keep watch over yourselves and all the flock.” (Acts 20:28)
I have come across quite a few cases where the shepherd has done quite a good job watching over the flock, but failed to watch over himself and his family. The result is often tragic in that as God moves them out of their ministry, the flock fails to understand why they have to leave their ministry. I think Paul, in urging the elders of Ephesus to be shepherds of the church of God, makes the priority very clear. We have to keep watch over ourselves first, otherwise we cannot truly watch over our flock.
In asking us to watch over ourselves, Paul in his exhortation to Timothy urges him to watch over his doctrine closely (1 Tim. 4:16). It is obviously very important for all ministers of the Word. If we do not diligently study and understand the Word ourselves, how can we properly feed the flock with the pure milk of the gospel? I have been very encouraged in recent years to see a revival in expositional preaching among pastors. Ministries like 9 Marks are making an important impact on such a revival. Not that the topical sermon does not have its place, but it cannot be the regular diet of the flock, otherwise, they will not be able to eat solid food and have their appetite whetted to pursue the Word themselves. And preachers too, will easily slacken in their preparation, without necessarily having to properly analyze and digest the text for themselves.
But even in exhorting Timothy, Paul also makes clear the priority as he says, “Watch your life and doctrine closely.” Ultimately, we cannot truly impact our flock with words only; we have to preach with our life, first and foremost. We may fool our flock with well-worded sermons most of the time, but in the long run, we have to preach what we practice. Otherwise, even if the flock is not well-trained enough to detect our follies, God does. He will not tolerate us contaminating His church which He bought with His own blood.
與以弗所教會的長老們告別時，保羅提醒他們「當為自己謹慎，也為全群謹慎。」(徒20:28)
我曾遇見好幾位牧者，他們服事群羊頗有成績，但卻不能為自己和家庭謹慎。結果是可悲的：當神把他們從事奉的崗位拿走時，群羊卻不明白何故。其實，保羅在勸導以弗所教會的長老時，就很清楚的列明事奉的先後次序：要先為自己謹慎，才能照顧群羊。
保羅在勸導提摩太時，同時提醒他「要謹慎自己和自己的教訓」(提前4:16)。一個牧者需要謹慎自己的教訓是重要的。如果我們不好好地勤讀聖經，仔細思考，如何能按正意分解真理之道，以純淨的靈奶餵養羊群呢？所以，當我看到前年釋經式講道的復興時，我甚覺鼓舞。像「九個健康教會標誌」之類的事工，實在有助這方面的復興。我不是說專題式講道不好，但若成為講臺的主流，豈能使羊群健壯？豈能引起他們胃口，去追求自己讀經而成長呢？牧者也因而容易疏懶，沒有花時間好好分析、了解經文。
但在勸導提摩太去謹慎自己的教訓之先，保羅要求他要謹慎自己。是的，單單用口來教訓群羊是不足夠的，我們自己先要行道。我們的講道不論如何動聽，若是沒有身教，就不能真的使群羊增長。就算群羊缺乏分辨力，神是不能被欺騙的，祂總不能容讓祂用自己的血買來的群羊被欺負的。
(1) From here on, we will read repeatedly that the Holy Spirit urged Paul not to go to Jerusalem through some of the disciples, and yet Paul was determined to go (see 20:23-24). Was Paul being disobedient to the Spirit? If not, what purpose did it serve for the Holy Spirit to warn Paul in advance?
(2) Here was another scene of farewell. How did it resemble the farewell at the end of the last chapter?
(3) We came across Philip earlier in 6:5 (being one of the seven deacons), 8:4-13 (pioneering evangelism among the Samaritans) and 8:26-40 (converting the first recorded gentile in Acts). Now we know more about him in this chapter. What does it tell you about Philip, given the fact that all four of his daughters also prophesied?
(4) It appears that the Holy Spirit sent Agabus all the way from Judea to warn Paul, and this time like an old-fashioned prophet, he used himself as a visual aid. Why would the Holy Spirit give Paul so many warnings?
(5) What was Paul’s reply? How does his reply speak to you?
(6) When Paul would not be dissuaded, who, according to Luke, gave up? If you were Luke, would you continue to accompany Paul to Jerusalem? Why or why not?
(7) What is the main message to you today?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 由這段經文開始我們會不斷讀到聖靈感動不同的人去警告保羅有關他在耶路撒冷要面對的逼迫，但保羅卻刻意前往(參20:23-24)。保羅是否不服從聖靈的感動呢？(如果這不是不服從，聖靈又為何要警告他？)
(2) 這段是另一次的送別，與20:36-38有什麼相似之處？
(3) 我們在較早時已讀到有關腓利的事蹟：他是七位執事之一(6:5)；他率先把福音傳到撒瑪利亞(8:4-13) ；他帶領使徒行傳記錄中第一個外邦人信主(8:26-40)。這裡給我們的資料使你對腓利有什麼進一步的認識？
(4) 似乎聖靈派亞迦布從猶太下來，像舊約先知般用實物來再警告保羅。為何聖靈要給他這麼多次的警告呢？
(5) 保羅的回答是什麼？你對他的回答有什麼感想？
(6) 既見保羅意已決，路加說誰便住口呢？「我們」是指誰？如果你是路加，你會繼續陪保羅到耶路撒冷嗎？
(8) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命？
For the most part of his life after conversion, Paul tirelessly preached the gospel to the Gentiles, and experienced tremendous suffering in the process. Listen to his testimony in 2 Corinthians 11:23-27:
“I have…been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea. I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked.”
And yet as the Apostle to the Gentiles, his heart remains with his own people. Listen to how he bares his soul in the epistle to the Romans:
“I speak the truth in Christ — I am not lying, my conscience confirms it in the Holy Spirit—I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, the people of Israel” (Rom. 9:1-3).
This explains why, even though the Holy Spirit explicitly warns him that prison and hardships are facing him, Paul is determined to go to Jerusalem so that his own people may be aroused and some may be saved. (Rom. 11:14)
With such love for his own people and such determination to suffer for the sake of Christ, it is no wonder Paul could be so greatly used by God.
在蒙召之後，保羅致力向外邦人傳福音，也因此付上極大的代價。正如他在哥林多後11章所坦言的：
「我……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，遇著船壞三次，一晝一夜在深海裡。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、城裡的危險、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。」
身為外邦使徒的保羅，他的心卻是記掛著自己的同胞。在羅馬書他多次表明心跡，就像9:1-3所言：
「我在基督裡說真話，並不謊言，有我良心被聖靈感動，給我作見證；我是大有憂愁，心裡時常傷痛；為我弟兄，我骨肉之親，就是自己被咒詛，與基督分離，我也願意。」
讀到這裡，或許我們可以明白，為何聖靈多次的警告在耶路撒冷有綑鎖等候他，他卻仍定意要往耶路撒冷去。他的心志是「或者可以激動我骨肉之親發憤，好救他們一些人。」(羅11:14)
保羅這樣極愛同胞和定意願意為基督受苦，無怪他是神極重用的使徒。
(1) Now when Paul arrived in Jerusalem, meeting with James and the elders of the church, he gave a report of his missionary journeys. What was the focal point of his report?
(2) As much as these Jewish leaders “praised God” in response to Paul’s report, on whom were their minds set, Jews or Gentiles? Why?
(3) Do you think all Jewish Christians in Jerusalem welcomed Paul? What was the reason?
(4) The Jewish Christians were accusing Paul of, “telling them not to circumcise their children or live according to our customs”. Was it true? (Read Gal. 5:2-12 and judge for yourself.)
(5) What did the Jerusalem church leaders propose that Paul do? If you were Paul, would you do it?
(6) Why then would Paul oblige? Do you think he did the right thing? Why or why not?
(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) 保羅現在到了耶路撒冷去見雅各和眾長老，並向他們報告他的宣教行程的成果。報告的重點是什麼？
(2) 雖然「他們聽見，就歸榮耀與神」。但從他們立刻的回應，他們的著眼點似乎不一定是歸榮耀與神。為何會如此？
(3) 你以為在耶路撒冷「信主的猶太人」歡迎保羅嗎？為什麼？
(4) 他們在21：21對保羅的批評確實嗎？(參保羅在加5:2-12所言。)
(5) 耶路撒冷信徒提議保羅作什麼？如果你是保羅，你會聽從他們嗎？為什麼？
(6) 保羅為什麼聽從呢？你以為他作得對嗎？
(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 do not think that it was necessarily wrong for James to be concerned about the animosity held by Jewish believers in Jerusalem towards Paul. He was concerned for the unity of the church. It was not necessarily wrong for Paul to participate in the purification rites at the temple because he himself practiced such a ritual at Cenchrea by cutting his hair. (Acts 18:18)
What I believe was wrong was not addressing the issue openly and properly. The Jewish believers appeared to be most concerned with doing away with the rite of circumcision, on which Paul held a very clear position:
“Brothers and sisters, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.” (Gal. 5:11)
And he
asserted earlier,
“For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.” (Gal. 5:6)
Presumably James knew Paul’s position very well, and he did not wish to address the issue head-on, and suggested Paul to perform some rite that both could agree upon, and wished to side-step the issue.
And the result was disastrous: A completely unexpected turn of events — a misunderstanding by the Asian Jews that Trophimus the Ephesian had gone into the temple area. It totally rendered such a compromise fruitless.
The lessons for me are that:
(1) If it has something to do with the essence of the gospel, we cannot side-step such an important issue, and
(2) we should not try to solve problems of the church with our own wisdom.
使徒雅各對耶路撒冷猶太信徒聽聞保羅有關律法的做法而生的質疑，以他的身份發言提議保羅該怎樣做，是應該的。他總是希望教會能同心。保羅按照雅各的建議去行，進聖殿替行剃頭潔禮的人付錢也不一定是錯的，因為他自己在不久之前，在堅革哩也曾剪髮還願。(使徒行傳18:18)
但我覺得使徒行傳第二十一章的事件所出的問題是在於沒有正面的解決這些猶太信徒對保羅有關律法的質疑。他們聽聞保羅教訓人不給孩子行割禮，事實是否如此，我們不曉得；但保羅對割禮的教導是非常清楚的：
「弟兄們，我若仍舊傳割禮，為甚麼還受逼迫呢？若是這樣，那十字架討厭的地方就沒有了。」(加5:11)
他也說：「原來在基督耶穌裡，受割禮不受割禮全無功效，惟獨使人生發仁愛的信心才有功效。」(加5:6)
相信雅各對保羅有關割禮的立場是非常清楚的，也許因此就不希望多生爭論，祇叫保羅進殿去行一些律法不重要的禮儀，希望平息爭議，緩和氣氛。
結果如何呢？結果，由於一些從亞西亞來的猶太人誤會保羅帶外邦人進聖殿，而帶來保羅殺身之禍。
其實，如此重要的福音真理的問題是不應該避而不談的。對，這可能產生爭議，但教會確需在這方面有清楚的教導的。再者，用人的智慧和方法去處理神的事，往往是枉然的！
(1) Paul’s action, as advised by the Jerusalem church leaders, was meant to show that Paul was “living in obedience to the law”. Did it work? What lesson may you learn from this? (Note that the arrest was made not by Jewish Christians, but by Jews who were not believers.)
(2) Gentiles were only permitted to enter the outermost court of the temple (the court of the Gentiles), but not further into the court of the women and the court of Israel. They were prevented by a low barrier carrying notices in Greek and Latin, “No foreigners may enter within the barricade which surrounds the temple and enclosure. Anyone who is caught doing so will have himself to blame for his ensuing death.” (TNCT, Marshall, Acts, 347). When you read the commotion that ensued, what insight can you gain about present-day Muslims and how they are zealous in enforcing their Sharia (religious) law?
I would like to share with you a news release forwarded on Nov. 16, 2010 by Pastor K, the former-Muslim pastor who risks his life to share the gospel with Muslim in HK:
For the first time in history Pakistan has sentenced to death a Christian woman for blasphemy. The Court of Sessions passed the death sentence on Asia Bibi yesterday evening. Asia, who is in her 30s - was accused under the blasphemy laws of passing derogatory remarks about the Prophet Mohammed. Asia, who is from Ittanwali in Punjab province, labored in the fields for a Muslim landlord. She was arrested after a heated discussion about religion with her fellow farm workers. Hers was one of only three Christian families in the village. Some of the women workers had been putting her under pressure to renounce her Christian faith and accept Islam.
On June 19, 2009, the women pressed Asia about Islam. She responded by sharing with them about her faith in Christ. She spoke of how Jesus Christ had died on the cross for their sins and then asked them what Mohammed had done for them. On hearing this response the Muslim women became very angry and began to beat her. Some men took Asia by force and locked her in a room. They used the PA system of a local mosque to broadcast plans to punish Asia by blackening her face and parading her through the village on a donkey.
According to Release partners, a mob formed and Asia was violently abused by Muslim villagers and clerics. Her children were also beaten. However, some Christians informed the police and Asia was taken into protective custody. Pressure to charge her was brought to bear by Muslim leaders. Sentence was passed yesterday.
Note: As of today (2012), Bibi is still in jail.
(3) How might you pray for the Muslims in this case, and for Asia, the persecuted sister? Can you spend some time in prayer for them now?
(4) By the grace of God, the Roman commander arrived in time to stop the mobs, but Paul did not make use of his Roman citizenship until 22:25. Instead, he mentioned only his citizenship in Cilicia, his hometown of high-end culture. What did he achieve by mentioning his hometown? Why did he not mention his Roman citizenship at that point?
(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。
(1) 保羅依從雅各的建議原本是希望「眾人就可知道，先前所聽見(他)的事都是虛的。並可知道，(他)自己為人，循規蹈矩，遵行律法」。結果有沒有達到目的？
(2) 你可以從這事學到什麼功課？
(3) 當時的外邦人祇許進入聖殿的最外面的『外邦院』，在更內層的婦女和(男士)的以色列人院前，有寫上希臘和拉丁文的告示：「嚴禁外(邦)人越過圍著聖殿和週圍的欄杆。違者被處死自負全責。」(TNCT, Marshall, Acts, 347)
念到這震撼全城的騷亂時，你可以對今天激進的回教徒決意施行他們的回教法例(Sharia Law)能有一點領會嗎？
在此，我願意跟大家分享以下一段的消息。來自協助我們在香港學習向巴基斯坦回教徒傳福音的K牧師在2010年11月16日電郵的部份內容：
巴基斯坦首次因褻瀆罪名判基督徒女子死刑。
昨天晚上，法院宣判Asia Bibi死刑。她祇有三十多歲，被按向穆罕默德先知說詆毀話的褻瀆罪名被提控。她屬旁遮普省份，為一名回教地主在田間作工。她與其他在田間工作的人，因宗教產生激辯而被捕。她是村中唯一的三個基督徒之一。一直以來其他工人不斷的強迫她放棄基督改信回教。2009年6月19日，她再次被迫改信回教，但她卻反而跟她們分享福音。她告訴她們耶穌基督曾為他們的罪死在十架上，又問穆罕默德曾為她們作過什麼？這些婦女聽到非常憤怒，並開始打她。跟著有男人把她鎖起來綑起來。他們更用當地的回教廟的擴音機宣佈要公開的塗黑她的面，放她在驢子上遊行示眾。
據Release Partners的報導，當時群情洶湧，她更被群眾和教士虐待，她的兒女亦被毆打。幸有基督徒向警方報告，Asia Bibi 就被警察拘留保護。但回教領袖施加壓力要檢控她，導致昨日的宣判。
(4) 你可以怎樣為Asia Bibi 禱告？你可以怎樣為迫害她的回教徒禱告？(按最新的消息Bibi仍未獲釋，且有人懸紅賞刺殺Bibi者)
(5) 你可否現在就為他們禱告？
(6) 回到要讀的經文。靠主的恩典，千夫長及時解救了保羅。奇怪的是，保羅在此時只提他出生在(以文化著稱的)大數。稍後才拿出他身為羅馬人的『皇牌』(22:25) 。他只提出生地帶來了什麼作用？為何不在此就出示『皇牌』？
(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？
“Christians cannot continue to be at the receiving end. Enough is enough.” These were the words of Owen Nwokolo, an Anglican bishop in southern Nigeria, warning that Christians might retaliate for recent deadly attacks on churches and clergy. The deaths were blamed on the Islamist Boko Haram sect. (CT, October, 2011)
I do hope that the bishop’s words were empty threats only. Paul was dragged by the mobs from the temple and was almost killed, but he uttered no words of threat He only pled with them, not so much to stop their violence, but to share with them the gospel of Jesus Christ.
I know I am not worthy to judge the Nigerian Christians, as I have never been in their shoes before. But in calling us to be His disciples, Jesus has made it plain to us that we will suffer for His sake, and He has set us an example, beautifully depicted in Isaiah 53.
Peter understood this
way of the cross very well as he said,
“When they hurled their insults at Him, He did not retaliate; when He suffered, He made no threats.” (1 Pet. 2:23)
He should know, because he was
the one who tried to return violence with violence and drew his sword and
struck the high priest’s servant, only to be rebuked by Jesus,
“Put your sword away! Shall I not drink the cup the Father has given me?” (Jn. 18:10-11)
It is not only how we live, but also how we face death that bears the most powerful witness to our hope of eternal life in Christ.
「基督徒不能繼續的忍受了。夠了！夠了！」這是尼日利亞聖公會主教Owen Nwokolo的話。他的意思是基督徒和教會再不能忍受Boko Haram回教徒的殺害和攻擊，並警告會作還擊。(見CT, October, 2011)
我希望他是在憤怒中說說而已。我們在使徒行傳第二十一章看到保羅被群眾拿著，險些兒被殺，他沒有說一句恐嚇之言，單單是苦言相勸，並把握機會與他們分享基督耶穌的福音。
當然，我絕對沒有資格論斷尼日利亞的信徒，我從未受過他們所受的逼迫。但是，當主耶穌呼召我們跟從祂時，已清楚告訴我們因祂的名的原故會受逼迫；祂更為我們留下了榜樣。以賽亞書第53章是這榜樣極美麗的形容。
跟隨主的彼得深明這條十字架的道路是要怎樣的走：「祂被罵不還口；受害不說威嚇的話」(彼前2:23)。他該是知道的，因為他自己曾親自嘗試以暴力還暴力，拔刀砍大祭司的僕人；結果換來主的責備：「收刀入鞘罷，凡動刀的，必死在刀下。」(太26:52)
其實，不單是我們怎樣活，更是我們怎樣面對死亡，往往是在基督裡有永生盼望更有力的見證。
(1) Paul began by addressing the mobs as “brothers and fathers”. Was it merely a ploy? (Refer to Rom. 9:1-4)
(2) In vv. 3-5, Paul shared his past. What was his past marked by (from the perspective of his birth, his law training, his zeal and his “accomplishments”)?
(3) In vv. 6-11 Paul recounted his heavenly encounter. What was the core message of his testimony? Could he expect the crowd to believe him? Why or why not?
(4) If you were to give your testimony of your conversion, what might be the core message of your testimony?
(5) In relaying the story of Ananias, Paul used a very unusual description of Ananias and words that were not mentioned in his conversion account in Acts 9. Highlight these words in your Bible. Do you detect how unusual these words are and what might Paul’s intention in their usage be?
(6) In vv.17-20, Paul shared that he immediately returned to Jerusalem, and in spite of the Lord’s warning. Why would he expect the Jews in Jerusalem to accept him now?
(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) 面對群情洶湧的暴徒，保羅竟稱他們為「諸位父兄」(22:1) 。他是真心的嗎？(參羅馬書9:1-4)
(2) 保羅在22:3-5 憶述他的過去，包括他的出生、學歷、熱衷和成績。他這樣憶述的重點何在？
(3) 保羅在22:6-11 憶述他的特別屬靈經歷，他這見證的重點又何在？你以為群眾會相信他的話嗎？
(4) 如果你要分享你得救的經歷，你見證的重點又會是什麼？
(5) 你有否留意到保羅憶述亞拿尼亞時，他的用詞和著重點與路加在9:10-19的記載有不同之處嗎？保羅在此想表達的重點是什麼？
(6) 保羅在22:17-20 提到他立刻到耶路撒冷的經歷，和主如何警告他。他是否以為他的分訴會被猶太人接納嗎？
(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 cannot believe that as I was reading the story of Paul’s persecution by the Jews in Jerusalem in Acts 21 and 22, I was so captivated by it, as if I was reading it for the first time.
I was amazed at the commotion of the "whole city" caused by Paul’s arrest (21:30). The Jews must have hated Paul to their guts! Some of these Jews must have been friends of Paul before — some must have been his classmates at the feet of Gamaliel; some must have been his friends in the Pharisee’s sect; and some must have joined him in the persecution of Christians (they could also testify that Paul obtained letters from the high priest to persecute Christians in Damascus). They must have hated this traitor and were delighted to see him back so that they might lay their hands on him.
Because of that, I have come to admire the courage of Paul even more! He fully expected this to happen. The Spirit has told him. He must have had his own hunch too. Yet, he did not play his Roman citizen’s trump card right away, but sought only to have the opportunity to share his own testimony of how he met the Risen Christ. By citing his citizenship in Tarsus, it might be the equivalent in saying that he came from Cambridge or Oxford.
No wonder Felix the governor said he was a mad man! Indeed, he was, but all for Christ’s sake and for the sake of the gospel!
再讀到使徒行傳第21及22章有關保羅在耶路撒冷遭遇逼迫的事蹟時，想不到我的心弦被緊扣到好像是第一次讀到這故事一樣。
「合城都震動」(21:30) 就足以反映這些猶太人對保羅所懷的深仇大恨。我相信內中包括保羅昔日在迦瑪列門下的同學，也有昔日與他同屬法利賽教門的人，更有與他一同迫害甚至殺害基督徒的。他們都可以見證昔日的「掃羅」是怎樣的人；今日他竟然成為教門的叛徒。現在他親自「送到上門」，他們恨不得能親手置他於死地。
保羅曉得他們極恨他嗎？當然知道！聖靈早已多次警告他；他既是聰明人，心中當然曉得猶太人會怎樣辦他。這正是我敬佩他的地方。他毫無懼怕的踏進耶路撒冷，在被拿面對著憤怒的群眾時，他不立刻的打出「羅馬籍」的皇牌以求得解救；反而單提到自己大數的出身(相信像今天的人說是出自劍橋或牛津)，為的是希望能有機會親自向他們作見證。
無怪，後來巡撫非斯都說保羅是癲狂的。他說得對，是癲狂的。保羅是為基督和福音的原故癲狂！
(1) The crowd appeared to be listening, but while Paul had yet to give his defense to the charge originally laid against him, his last statement triggered a violent response from the crowd. What was his last statement about?
(2) Why did the Jews react so violently to it? (Interestingly, even the commander did not seem to get it.) Why did they consider Paul, “not fit to live”?
(3) In order to get the “truth” out of Paul, the commander ordered Paul to be flogged. This appeared to be a normal practice in the ancient world to get at the truth, but it was never the case with the Law of Moses (see Deut. 19:15). How different are the two approaches in “getting the truth”?
(4) As much as Paul now used his Roman citizenship to his favor, however, it also highlights how discriminatory Roman law was. Remember the inscription on the barrier separating the Gentile court from the inner courts of the temple (see question 2 of Acts 21:27-40 of this devotional guide)? Is the Law of Moses just as discriminatory? Why or why not?
(5) What did Paul’s claim of Roman citizenship result in? Should he have used this “trump card”? Why or why not?
(6) Up to this point in the telling of the life story of the Apostle Paul, how do you see God’s choice of Paul as the Apostle to the Gentiles?
(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) 群眾似乎安靜下來聆聽保羅的分訴。保羅尚未及正式澄清他們的指控時，卻因說了一句話立時叫他們憤怒填胸。他那句話為何叫他們如此憤怒呢？
(2) 為何群眾會高聲喊保羅是「不當活著的」？
(3) 為了找出騷動的原故，千夫長欲用刑迫供。這是古時常用的方法，摩西的律法卻是不同。申命記19:15 給審判官一些指示。同是古時的施法政策，兩者有何不同之處？
(4) 就在此時保羅使用了他羅馬籍的特權，同時卻顯出羅馬法律之歧視性。試與21:27-40的靈修資料問題2的內容作比較。摩西的律法是否也帶歧視性？為什麼？
(5) 保羅使用他的羅馬籍「皇牌」帶來什麼結果？他作得對嗎？
(6) 讀到保羅生平至此，你對神揀選保羅作外邦使徒有何感受和評語？
(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 was interesting to note that the mobs, which were determined to get rid of Paul, were all silent when they heard Paul speak in Aramaic (Acts 21:40)
As much as some knew Paul very well, it appeared most did not know much of Paul. His ministry to the Gentiles and in Gentile lands appeared to have painted him in the minds of the Jews of Jerusalem as almost a foreigner who could perhaps only speak in Greek. So, as Paul spoke in Aramaic (possible Hebrew), they quickly became silent.
From the ensuing speech that Paul gave, it was obvious that he was trying to further identify himself with their Jewish heritage — a student of the highly respected Gamaliel, thoroughly trained in the law of their fathers, zealous for God and persecutors of Christians. Of course, Paul could only identify with them to a point. He had to part way when he pointed them to Jesus, the Messiah whom they rejected.
But even his conversion story which introduced them to Jesus did not turn them off right away. It was not until he said that the Lord sent him far away to the Gentiles (Acts 22:21) that the mere mention of the word, Gentiles, incited instant commotions and riots. Why was that?
Racial discrimination is bad enough, but spiritual discrimination is far worse!
These Jews took pride in that they “possessed” the One True God, and no one else could claim the same God as theirs! They owned the Law of Moses which has made them a “Holy nation” and a “treasured possession” of God. (Exod. 19:5) But they completely ignored that they were also to be a “kingdom of priests” to the nations.
Today, as followers of “the Way”, we have been given the same privilege and have truly become a holy nation, a chosen people of God and a royal priesthood as well (1 Pet. 2:9a). We may not openly discriminate against others of different faiths like the Jews did, but if we do not “declare the praises of Him who called (us) out of darkness into His wonderful light” (1 Pet. 2:9b) and share with others the good news of Jesus Christ, we are really no better than the Jews of Paul’s time. Like the Jews, we claim Jesus as the One True God, but we are not willing to share Him with others.
很希奇的，憤怒填胸刻意要除掉保羅的群眾聽到保羅用希伯來話向他們說話時，「就更加安靜了」(徒22:2)。
在群眾當中該有人認識保羅的，但似乎絕大部份不大認識他。因知道他長期在外邦人中和在外邦地作福音工作，耶路撒冷的人似乎以為他是極「洋」化說希臘話的，可能再不懂希伯來話了。故此當他開口用本地語說話，他們就立刻安靜下來聆聽。
從保羅繼續所說的話，我們看到他是試圖要拉近與他們的距離。他提到自己是極受敬重的拉比迦瑪列的門生、按祖宗嚴謹的律法受教、熱心事奉神、更曾是熱心逼迫基督徒的。但至終，保羅不能不提到他的改變，把耶穌是主、是彌賽亞的信息告訴他們。
奇怪的是，在他敘述在大馬色路上遇見耶穌的經歷時，眾人似乎沒有立刻的反應，倒是在他說被主差到「外邦人」那裡去時，眾人聽到這句話就立時反面，要除掉他。為什麼會這樣？
種族的歧視故然可怕，但屬靈方面的歧視就更加可怕了！
這些猶太人以為自己信對了這位獨一真神。這位神是他們獨有的，外邦人絕對無份。摩西的律法也是他們單獨擁有的。不是嗎？摩西明說，惟有他們是「聖潔的國度」、「屬神的子民」(出19:5) ，別國別民免問！他們忘記了摩西更說他們是「祭司的國度」呢！
今天我們都是「這道」的跟隨者，已承受了以色列人的位份，是「被揀選的族類、是有君尊的祭司、是聖潔的國度、是屬神的子民」了(彼前2:9a)。對，我們不會像猶太人那樣歧視那些沒有我們這些福份的人。但若然我們不「宣揚那召(我)們出黑暗入光明者的美德」 (彼前2:9b)，那我們與保羅時代的猶太人又有什麼分別呢？我們豈不同樣是獨佔這位獨一真神、惟一的救主為己有嗎？
(1) On what ground did the High Priest order the people to smack Paul?
(2) What was Paul’s response? Was he right in so saying?
(3) Why then did he apologize? (Presumably he based his apology on Exod. 22:28.)
(4) Paul obviously used the tactic of “divide and conquer” to create an internal division of the Sanhedrin. Should he have used such a tactic (or any tactic, for that matter)?
(5) By stating that he was still a Pharisee and that he believed in the resurrection of the dead, he appeared to get some Pharisees on his side. How did their statement in v. 9 correspond to Paul’s testimony back in chapter 22?
(6) Why did the Lord choose to appear to Paul the following night? What was the essence of His message?
(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) 大祭司為什麼吩咐人打保羅的嘴呢？理由何在？
(2) 保羅如何回應？他說得對嗎？
(3) 為何他後來道歉？(參出埃及記22:28)
(4) 保羅似乎用“分化”的手段叫公會的人不能團結起來。保羅這樣做對嗎？為什麼？
(5) 保羅提到他(仍是)法利賽人，和相信復活的，結果贏取了部份法利賽人的支持。這些人在23:9 所言是否與保羅在上一章的見證內容有關？何以見得？
(6) 主為何當夜向保羅顯現？祂顯現時所說的話的中心意思是什麼？
(7) 今天對你主要的提醒是什麼？你會怎樣應用在你的生命中？
As I
reflect on Paul’s road back to Jerusalem, it reminds me of the hymn by Zhao Ximen who dedicated his life to reach the people of Xin
Jiang, China. He wrote this hymn sensing
that he and his wife would be arrested for their faith. His wife died in jail in 1960 and her body
was nowhere to be found. Zhao was later
released and lived till 2001. I am not
aware of any English translation of this song which has touched the hearts of
thousands of Christians. Allow me to
share with you my translated version:
Refrain
Follow the Lord to Gethsemane
Follow Him to Golgotha
Enter into the Eternal home
No more sorrow or clouds of darkness1
My soul is panting for the road
The road of the cross
It’s a time of the flame
Urging me to move on without delaySetting my course on the cross
The only road to home
Setting my course on the cross
The only road to home.2
This is the road of the cross
With clouds of sadness and pain
Marked by weakness and dryness
Filled with tears and sorrowsBut His loving hand sustains
Moving forward, not backward
But His loving hand sustains
Moving forward, not backward3
This is the road of cross
A long, lengthy journey
With blood, with tears, with battles
With winds, with rains, with dangersPaved with thousands of years
Of the blood of martyrs
Paved with thousands of years
Of the blood of martyrs.
By Zhao Ximen (1918-2001)
趙西門夫婦早年投身在新疆的宣教工作。政權轉變後，他知道快要為主受苦，就寫下這首曾感動千萬人的詩歌。趙師母於1960年死在獄中，屍首不知所蹤，而趙西門於多年後獲釋。幾十年前我從角聲詩集唱到這首詩(調用微聲盼望)，深受感動。現在找到似乎比角聲更原本的詩詞：
我心饑渴地愛慕，十字架的歸去路；
火的時代催我步，不容稍有所踟躕。
認定十字架的血路，這是我唯一歸途。
我寧揀選十架苦，不愿揀選平安路。
我愿流血秦國道，不愿偷生在斯土。
甘受十字架的凌辱，與主同嘗杯中苦。
十字架的歸去路，凄酸苦痛多雲霧；
常經軟弱和枯干，多有眼淚多傷楚。
然而主慈手常攙扶，領我前進不后顧。
這條十字架的歸去路，本是漫長的征途，
有血有淚有爭戰，多風多雨多險阻。
幾千年來的殉道血，都在這路上流出。
隨主到客西馬尼，隨主到骷髏疆土，
最后進入永遠家鄉，再無悲痛黑暗云霧。
趙西門 (1918 ~ 2001)