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使徒行传生命读经 · 第10篇

藉著彼得一班同工的职事，在犹太地的繁殖（五）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (5)
1读经：使徒行传一章十四至四十七节。在彼得对犹太人的第一篇信息中，（徒二14～47，）我们看见四件事：解释圣灵经纶的充溢，（徒二14～21，）见证作工、受死、复活、并升天的耶稣，（徒二22～36，）劝导受灵感的人，（徒二37～41，）以及召会生活的开始。在前一篇信息中，我们说到彼得解释圣灵经纶的充溢。我们现在继续来看他对主耶稣的见证。
1Scripture Reading: Acts 2:14-47 In Peter’s first message to the Jews (2:14-47) we see four matters: the explaining of the economical filling of the Holy Spirit (vv. 14-21), the witnessing of the Man Jesus in His work, death, resurrection, and ascension (vv. 22-36), the instructing and entreating of the Spirit-moved ones (vv. 37-41), and the beginning of the church life (vv. 42-47). In the foregoing message we covered Peter’sex plan at i on of the economical filling of the Holy Spirit. Let us now go on to consider his witness concerning the Lord Jesus
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2witnessing of the Man Jesus in His work
见证作工、受死、复活、并升天的耶稣祂的工作－神对祂的证明
DEATH, RESURRECTION, AND ASCENSION His Work—God’s Demonstration of Him
3在行传二章二十二节彼得说，『诸位，以色列人哪，你们要听这些话：神藉著拿撒勒人耶稣，在你们中间施行异能、奇事、神迹，将祂证明出来，正如你们自己所知道的。』使徒所传的福音，第一篇信息是以一个人为中心。路加在他的福音里，向读者陈明这人，从祂的成孕，经过祂的出生、幼年、地上生活、受死、复活，直到升天。如今，路加在本书继续告诉我们，使徒传扬这人就是神所任命的救主。22二章二十二节的『证明，』直译，指出，展示，陈列。意即藉著表明加以证明，因而带来称许。这指明主的工作乃是神对祂的证明，对祂的展示。当基督生活并尽职的时候，凡祂所作的，都展示祂的工作乃是神所作的。四福音展示了一位奇妙者，就是神人。福音书展示这位神人，乃是完全受到试验、证实并称许的一位。彼得在行传二章二十二节的思想乃是，耶稣已经完全受到神的试验、证实并称许。
3In 2:22 Peter says, “Men, Israelites, hear these words: Jesus the Nazarene, a man demonstrated by God to you by works of power and wonders and signs, which God did through Him in your midst, even as you yourselves know.” The first message of the apostles’ preaching of the gospel is focused on a Man whom Luke in his Gospel presented to his readers from His conception through His birth, youth, life on earth, death, and resurrection, to His ascension. Now Luke’s succeeding narrative goes on to tell us that this Man was preached by the apostles as the God-ordained Savior. The Greek word translated “demonstrated” in verse literally means to point out, to exhibit, to show forth, in the sense of proving by demonstration, thus bringing about an approval. This indicates that the Lord’s work was God’s demonstration of Him, His exhibition of Him. While Christ was living and ministering, whatever He did was an exhibition of the fact that His work was done by God. In the four Gospels we have the exhibition of a wonderful Person, the God - man. The Gospels exhibit this God-man as the One who was fully tested, proved, and approved. Peter’s thought in verse 22 is that Jesus was fully tested, proved, and approved by God.
按著神的定议先见受死
His Death according to God’s Determined Counsel and Foreknowledge
4在二章二十三节我们看见，主的死是照著神的定议先见：『祂既按著神的定议先见被交给人，你们就藉著不法之人的手，把祂钉在十字架上杀了。』这定议必定是神圣的三一在创世以前举行的会议中所定的，（彼前一20，启十三8，）指明主钉十字架不是人类历史上偶然的事，而是特意成就三一神的神圣定议。
4In 2:23 we see that the Lord’s death was according to God’s determined counsel and foreknowledge: “This man, delivered up by the determined counsel and foreknowledge of God, you, through the hand of lawless men, nailed to the cross and killed.” This determined counsel must be a counsel held by the Trinity before the foundation of the world (1 Pet. 1:20; Rev. 13:8). This indicates that the Lord’s crucifixion was not an accident in human history, but a purposeful fulfillment of the divine counsel determined by the Triune God.
5基督的死也是按著神的先见。基督是神在创世以前，（彼前一20，）按著祂的先见，为祂的选民所豫定并豫备作救赎羔羊的。（约一。）这事的成就不是偶然的，乃是按著神永远的定旨和计画。因此，在神永远的眼光里，从创世以来，就是从人（世界的一部分）堕落起，基督就被杀了。（启十三8。）我们已经看见神圣的三一举行过会议，论到基督的死。在那会议中，决定了神圣三一的第二者要成为人，并死在十字架上。因此，主按著三一神的先见钉十字架，乃是神圣的三一在永远会议里所决定的结果。因此，主钉十字架不是偶然发生的，乃是按著三一神永远的定意发生的。二章二十三节说，藉著不法之人的手，把主耶稣钉在十字架上杀了。这些不法之人包括加略人犹大、(路二二3～6、）祭司长、守殿官、长老、（路二二52～53、）大祭司、犹太议会、（路二二54，66～71、）彼拉多、希律和罗马兵丁，（路二三～25，）主要的是犹太宗教徒和他们的差役，以及外邦政客和他们的部属。这指明耶稣是被全人类所杀的。
5Christ’s death was also according to the foreknowledge of God. Christ was foreordained, prepared, by God to be His redeeming Lamb (John 1:29) for His elect according to His foreknowledge before the foundation of the world (1 Pet. 1:20). This was done according 29 to God’s eternal purpose and plan, not accidentally. Hence, in the eternal view of God, from the foundation of the world, that is, the fall of man as a part of the world, Christ was slain (Rev. 13:8). We have seen that the divine Trinity held a counsel concerning the death of Christ. In that counsel it was determined that the second of the Trinity would become a man and die on the cross. Therefore, the Lord’s crucifixion, which was according to the foreknowledge of the Triune God, was the result of a determination made by the Trinity in an eternal counsel. Therefore, instead of being an accident, the Lord’s crucifixion took place according to the eternal determination of the Triune God. Acts 2:23 says that through the hand of lawless men the Lord Jesus was nailed to the cross and killed. These lawless men included Judas Iscariot (Luke 22:3-6), chief priests, officers of the temple, elders (Luke 22:52-53), the high priest and the Jewish Sanhedrin (Luke 22:54, 66-71), Pilate, Herod, and the Roman soldiers (Luke 23:1-25)—mainly the Jewish religionists with their deputies and the Gentile politicians with1 their subordinates. This indicates that Jesus was killed by all mankind.
6这里说主耶稣被钉在十字架上。犹太人的死刑是用石头打死。（利二十2，27，二四14，申十三10，十七5。）钉十字架是外邦人的刑罚，（拉六，）是罗马人用以处决奴隶和重罪犯人的。将主耶稣钉十字架，不仅应验旧约，（申二一23，加三13，民二一8～9，）也应验主所说祂要怎样死的话；（约三14，八28，十二32；）祂若是被石头打死，那些话就无法应验了。这是神的主宰，就在主受死前不久，罗马帝国制定法律：被判死刑的罪犯要钉十字架。主就是这样被处死的。这证明主的死不是偶然的，乃是神所豫定的。（徒二23。）
6Acts 2:23 says that the Lord Jesus was nailed to the cross. The Jewish death penalty was by stoning (Lev. 20:2, 27; 24:23; Deut. 13:10; 17:5). Crucifixion was a heathen practice (Ezra 6:11), adopted by the Romans for the execution of slaves and heinous criminals 11 only. The crucifixion of the Lord Jesus was not only a fulfillment of the Old Testament (Deut. 21:23; Gal. 3:13; Num. 21:8-9), but also of the Lord’sown word concerning the mode of His death (John 3:14; 8:28; 12:32), which could not have been fulfilled by stoning. It was of God’s sovereignty that not long before the Lord Jesus was put to death the Roman Empire made the law that criminals sentenced to death were to be crucified. It was by this kind of death that the Lord was executed.
祂的复活－神验准祂为弥赛亚
His Resurrection—God’sAp prov al of Him to Be the Messiah
7在二章二十四至三十二节，彼得说到主耶稣的复活。祂的复活乃是神验准祂为弥赛亚。神藉著基督的复活，宣告复活的基督是真弥赛亚，是神所膏并所派，以执行祂永远使命的一位。二十四节说，『神却将死的痛苦解除，叫祂复活了，因为祂不能被死拘禁。』彼得在这里和三十二节说，神叫耶稣复活。他在十章四十至四十一节说同样的事，却加上『祂从死人中复活。』论到主是人，新约告诉我们，神叫祂从死人中复活；（罗八11；）论到祂是神，新约告诉我们，祂自己从死人中复活。（帖前四。）这证明祂属人和神圣的双重身分。
7In 2:24-32 Peter speaks concerning the resurrection of the Lord Jesus. His resurrection was God’sap prov al of Him to be the Messiah. Through the resurrection of Christ God was declaring that the resurrected Christ was the real Messiah, the One anointed and appointed by God to carry out His eternal commission. Acts 2:24 says, “Whom God raised up, having loosed the pangs of death, since it was not possible for Him to beheld by it.” Here and in verse 32 Peter says that God raised up Jesus. In 10:40 and 41 he says the same thing again but adds, “He rose from the dead.” Regarding the Lord as a man, the New Testament tells us that God raised Him from the dead (Rom. 8:11). Considering Him as God, it tells us that He Himself rose from the dead (Rom. 14:9). In the same principle, regarding Him as a man, the New Testament tells us that He was killed by men (Mark 9:31). But considering Him as God, it tells us that He laid down His life of Himself (John 10:18). 14 This also proves His dual status—human and divine.
8二十四节说主不能被死拘禁；主是神，也是复活，（约一1，十一25，）有不能毁坏的生命。（来七。）祂既是这样一位永活者，死就不能拘禁祂。祂将自己交于死，死却无法扣住祂，反而被祂击败，祂就从死里复活了。二十五节说，『大卫指著神说，「我看见主常在我眼前，因祂在我右边，我便不至摇动。」』『我看见』是基督在祂复活里的宣告。这里的『主』是指神。基督被神搀扶时，（如赛四一13，四二6，）神是在祂的右边；基督被神高举时，祂是坐在神的右边。（徒二33，诗一一1，弗一20～21。）二十六节接著说，『所以我的心快乐，我的舌欢腾，并且我的肉身要安居在指望中。』这节引自七十士希腊文译本诗篇十六篇九节。在希伯来原文，舌字是荣耀。按创世记四十九章六节和诗篇七篇五节，（英译美国标准本，）荣耀乃是魂的同义辞。基督在阴间（徒二27）时，因著信靠神，祂的心快乐，祂的魂欢腾。
8Acts 2:24 says that it was not possible for the Lord to beheld by death. The Lord is both God and resurrection (John 1:1; 11:25), possessing the indestructible life (Heb. 7:16). Because He is such an ever-living One, death is 16 not able to hold Him. He delivered Himself to death, but death had no way to detain Him; rather, death was defeated by Him, and He rose up from it. Acts 2:2 5 says, “For David says in regard to Him, I saw the Lord continually before me, because He is on my right hand, that I should not be shaken.” The words “I saw” introduce a declaration of Christ in His resurrection. Here “Lord” refers to God. When Christ is held by God (as in Isa. 41:13; 42:6), God is on His right hand. But when He is exalted by God, He is sitting on the right hand of God (Acts 2:33; Psa. 110:1; Eph. 1:20-21). ○ Acts 2:26 continues, “Therefore my heart was made glad and my tongue exulted; moreover also my flesh shall rest in hope.” This is a quotation from Psalm 16:9 in the Septuagint. But in the original Hebrew text the word for tongue is “glory,” which is a synonym of soul, according to Genesis 49:6 and Psalm 7:5. In His trust in God, Christ’she art was made glad, and His soul exulted while He was in Hades (Acts 2:27).
9『安居』也可译为住，居住，支搭帐棚。基督在十字架上受死之后，祂的魂在阴间欢腾，祂的肉身（身体）在坟墓里，信靠著神，安居在指望中。二十七节接著说，『因你必不将我的魂撇在阴间，也不叫你的圣者见朽坏。』阴间乃是保存死人灵与魂的地方。（路十六22～，徒二27。）二十七节这里的『朽坏，』指身体在坟墓里的朽坏。（徒二31。）二十八节接著说，『你已将生命的道路指示我，你必用你的面容使我充满快乐。』这里生命的道路即出死而进入复活的道路。『面容』原文也有面前的意思。基督复活进到神的面前，特别是在祂的升天里。徒二34，来一3。）
9The Greek word translated “rest” may also be rendered dwell, reside, pitch its tent. After Christ died on the cross, while His soul exulted in Hades, His flesh (body) rested in the tomb in hope, trusting in God. Acts 2:27 goes on to say, “Because You will not leave my soul in Hades, nor will You permit Your Holy One to see corruption.” Hades, like Sheol in the Old Testament (Gen. 37:35; Psa. 6:5), is the place where the souls and spirits of the dead are kept (Luke 23 16:22-23). Here in Acts 2:27 “corruption” refers to corruption of the body in the tomb. Acts 2:28 continues, “You have made known to me the ways of life; You will make me full of gladness with Your presence.” Here the ways of life are the ways to get out of death into resurrection. The Greek word for “presence” also means countenance. Christ was resurrected into God’s presence, especially in His ascension (2:34; Heb. 1:3). (
10彼得在二十九至三十一节说，『诸位，弟兄们，先祖大卫的事，我可以明明的对你们说，他死了，也葬了，并且他的坟墓直到今日还在我们这里。大卫既是申言者，又晓得神曾用誓言向他起誓，要从他的后裔中，立一位坐在他的宝座上，就豫先看明这事，讲论基督的复活说，祂不被撇在阴间，祂的肉身也不见朽坏。』三十节的『后裔，』直译为『腰中的果子。』『果子』在这里和路加一章四十二节，用以指基督是后裔；在启示录二十二章二节，用以指生命树的果子。基督是耶和华的枝子，（赛四2，直译，）大卫的枝子，（耶二三5，直译，）也是马利亚的果子，大卫的果子，（徒二30，直译，）使我们可以吃祂作生命树。三十节说到基督是要坐在大卫宝座上的那一位。基督成孕时，天使也曾向马利亚宣告这事。（路一32～33。）在三十二节，彼得对基督的复活下了结论：『这位耶稣，神已经叫祂复活了，我们都是这事的见证人。』原文『这事』也可译为『这位。』使徒是复活基督的见证人，他们不仅以言语，更以生活行动见证祂，特别是见证祂的复活，（徒四33，）这复活乃是执行神新约经纶的重点－中心点。祂的升天－神对祂的高举基督的升天乃是神对祂的高举。神高举基督，立祂为主为基督。圣灵浇灌下来，证明神已经高举主耶稣，并且已经立祂为主为基督了。
10In 2:29 through 31 Peter says, “Men, brothers, let me speak to you plainly concerning the patriarch David, that he both deceased and was buried, and his tomb is among us until this day. Therefore, being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins he would seat One upon his throne, he, seeing this beforehand, spoke concerning the resurrection of the Christ, that He was neither left in Hades, nor did His flesh see corruption.” The Greek word rendered “fruit” in verse 30 is karpos, used for Christ only in the sense of offspring here and in Luke 1:42. It is used for the fruit of the tree of life in Revelation 22:2. Christ is the branch of Jehovah (Isa. 4:2) and of David (Jer. 23:5), and the fruit of Mary and of David, that we may eat of Him as the tree of life. Acts 2:30 speaks of Christ as the One who would sit upon David’s throne. This was also declared to Mary by the angel at the conceiving of Christ (Luke 1:32-33). In Acts 2:32 Peter gives a concluding word concerning Christ’s resurrection: “This Jesus God raised up, of which we all are witnesses.” The Greek word for “which” here may also be rendered “whom.” The apostles were witnesses of the resurrected Christ, not in word only, but also by their life and action. Especially they bore witness of His resurrection (4:33), which is the crucial focus in carrying out God’s New Testament economy. His Ascension—God’s Exaltation of Him Christ’s ascension was God’s exaltation of Him. In exalting Christ, God made Him both Lord and Christ. The pouring out of the Holy Spirit is a proof that God has exalted the Lord Jesus and has made Him both Lord and Christ.
11三十三节说，『祂既被高举在神的右边，又从父领受了所应许的圣灵，就把你们所看见所听见的，浇灌下来。』这不是主在约翰十四章十六至十七节和十五章二十六节所赐的应许，乃是父在约珥二章二十八节所赐，关于圣灵的应许，就是彼得在行传二章十七节所引，主在路加二十四章四十九节和行传一章四节所指的。被高举的基督接受圣灵的应许，实际上就是接受圣灵自己。基督在素质一面，为著祂在人性里的所是，由圣灵成孕；（路一35，太一18，20；）基督在经纶一面，为著祂在人间的职事，被那灵所膏。（太三16，路四。）祂复活升天以后，仍然需要在经纶一面再次接受那灵，使祂能将自己浇灌在祂的身体上，好在地上执行祂天上的职事，成就神新约的经纶。在三十四、三十五节彼得继续说，『大卫并没有升到诸天之上，但他自己说，「主对我主说，你坐在我的右边，等我使你的仇敌作你的脚凳。」』这证明直到五旬节时，大卫还没有升到诸天之上，他的坟墓还在门徒那里。（徒二29。）这事实消除一种不正确的教训，就是根据以弗所四章八至十节，说基督复活时，将乐园连同所有旧约的圣徒，都从阴间带到诸天之上去了。三十四节引大卫的话说，『主对我主说...』第一个主是指神，第二个主是指基督；大卫称基督为我主。（太二二44～45。）
11Acts 2:33 says, “Therefore having been exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, He poured out this which you both see and hear.” This is not the promise given by the Lord in John 14:16-17 and 15:26, but the promise given by the Father in Joel 2:28, quoted by Peter in Acts 2:17, and referred to by the Lord in Luke 24:49 and Acts 1:4, concerning the Holy Spirit. The exalted Christ’s receiving of the promise of the Holy Spirit is actually the receiving of the Holy Spirit Himself. Christ was conceived of the Spirit essentially for His being in humanity (Luke 1:35; Matt. 1:18, 20), and He was anointed with the Spirit economically for His ministry among men (Matt. 3:16; Luke 4:18). After His resurrection and ascension, He still needed to receive the Spirit economically again so that He 18 might pour Himself out upon His Body to carry out on earth His heavenly ministry for the accomplishment of God’s New Testament economy. In Acts 2:34 and 35 Peter continues, “For David did not ascend into the heavens, but he himself says, The Lord said to my Lord, Sit at My right hand, until I make Your enemies a footstool for Your feet.” This proves that up to the time of Pentecost David still had not ascended into the heavens. This annuls the inaccurate teaching based upon Ephesians 4:8-10 that when Christ resurrected He brought Paradise, with all the Old Testament saints, from Hades into the heavens. In verse 34 David is quoted as saying, “The Lord said to my Lord....” The first “Lord” refers to God, and the second, to Christ, whom David called “my Lord” (Matt. 22:44-45).
12三十四节说到主耶稣坐在神的右边。这里的『右边』指荣耀、尊贵、权能的地位。（出十五6，王上二19，可十四62。）根据三十五节，主是坐在神的右边，等祂的仇敌作祂的脚凳。这指明基督升天以后，神仍然作工，要击败基督的仇敌，使祂能回来，在神宇宙的国度里掌权。（林前十五25，启十一15。）
12Acts 2:34 speaks of the Lord Jesus sitting at God’sr ight hand. Here “right hand” denotes the position of glory, honor, and power (Exo. 15:6; 1 Kings 2:19; Mark 14:62). According to 2:35, the Lord is to sit at God’sr ight hand until His enemies are made a footstool for His feet. This indicates that after Christ’s ascension God still works to defeat Christ’s enemies so that He may come back to reign in the universal kingdom of God (1 Cor. 15:25; Rev. 11:15
13在三十六节彼得下结论说，『所以，以色列全家当确实的知道，你们钉在十字架上的这位耶稣，神已经立祂为主为基督了。』这节的『你们』是强调的。就著是神而言，主一直是主。（路一，约十一21，二十28。）但就著是人而言，主是在复活里将人性带进神里面以后，才在升天里被立为主。祂是神所差并所膏的一位，祂生下来就是基督。（路二11，太一16，约一41，太十六16。）但连这样的一位，也是在祂的升天里面，才正式被立为神的基督。主被立为主，作万有的主，是要得著万有;祂被立为基督，作神的受膏者，（来一9，）是要执行神的使命。
13In 2:36 Peter concludes, “Therefore let all the house of Israel know assuredly that God has made Him both Lord and Christ—this Jesus whom you crucified.” In this verse “you” is emphatic. As God, the Lord was the Lord all the time (Luke 1:43; John 11:21; 20:28). But as man, He was made the 43 Lord in His ascension after He brought His humanity into God in His resurrection. And as God’ss ent and anointed One, He was Christ from the time He was born (Luke 2:11; Matt. 1:16; John 1:41; Matt. 16:16). But as such a One, He was also officially made the very Christ of God in His ascension. The Lord was made Lord, as the Lord of all (Acts 10:36), to possess all; and He was made Christ, as God’sAn o in ted (Heb. 1:9), to carry out God’s commission.