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使徒行传生命读经 · 第11篇

藉著彼得一班同工的职事，在犹太地的繁殖（六）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (6)
1读经：使徒行传二章十四至四十七节。
1Scripture Reading: Acts 2:14-47
基督的繁殖
与召会生活
THE PROPAGATION OF CHRIST AND THE CHURCH LIFE
2在行传二章二十二至三十六节，彼得36见证作工、受死、复活、并升天的耶稣。在三十六节彼得宣告说，『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。』耶稣被立为主，是要得著万有；祂被立为基督，是要执行神的使命。就著是神而言，主耶稣已经是主；在祂的神性里，祂不需要被立为主。但就著是人而言，祂是在升天里被神立为万有的主。神立耶稣作万有的主以得著万有，包括我们在内。主耶稣也是基督，甚至从永远就是了。不仅如此，祂是生为基督。（路二。）然而，祂是在升天里才正式被立为神的基督。这就是说，在祂的升天里，神正式使祂就职而有基督的职分。神已经任命祂，但在祂的升天里，神仍使祂就职而有基督的职分，以执行神的使命。但愿我们都对这事实有深刻的印象：在二章三十六节，『主』是指著所有，『基督』是指著使命。行传二章十四至四十七节的记载，强调彼得对基督的讲说。彼得说到基督，甚至说出基督，这是信徒讲说基督的头一个事例。在他的讲说里，彼得向我们陈明那人耶稣，为祂作见证。彼得特别说到作工、受死、复活、并升天的主耶稣。
2In 2:22-36 Peter witnesses of the Man Jesus in His work, death, resurrection, and ascension. In verse Peter declares, “Therefore let all the house of Israel know assuredly that God has made Him both Lord and Christ — this Jesus whom you crucified.” Jesus was made the Lord to possess all, and He was made the Christ to carry out God’s commission. As God, the Lord Jesus was already the Lord, and in His divinity there was no need for Him to be made Lord. Nevertheless, in His ascension He, as a man, was made the Lord of all by God. God made Jesus the Lord of all to possess all things, including us. The Lord Jesus was also Christ, even from eternity. Furthermore, He was born as the Christ (Luke 2:11). However, in His ascension He was officially made 11 the Christ of God. This means that in His ascension God inaugurated Him officially into the office of the Christ. God had already appointed Him, but in His ascension He still inaugurated Him into His office as the Christ to carry out God’s commission. May we all be impressed with the fact that in 2:36 “Lord” refers to possession, and “Christ” refers to commission. The record in 2:14-47 emphasizes Peter’s speaking concerning Christ. Peter spoke of Christ, and he even spoke forth Christ. This is the first case of the speaking of Christ by the believers. In his speaking, Peter presents to us the Man Jesus and witnesses to us concerning Him. In particular, Peter speaks of the Lord Jesus in His work, death, resurrection, and ascension.
3彼得在行传二至五章讲说基督，没有说到祂是神的儿子。他在这里并不强调耶稣是神儿子的事实，反而强调主耶稣是人。他这样强调，是因犹太人将基督当作人钉在十字架上，看祂不过是一个受藐视的人，一个拿撒勒人，一个身分卑微的人。因此，彼得说，犹太人所看作卑微的那一个拿撒勒人，在祂所作的一切事上都蒙神称许。
3In his speaking concerning Christ in chapters two through five of Acts, Peter does not refer to Him as the Son of God. Peter’s emphasis here is not on the fact that Jesus is the Son of God. Rather, in these chapters Peter stresses that the Lord Jesus is a man. The reason for this emphasis is that the Jews crucified Christ as a man, regarding Him merely as a despised man, a Nazarene, a person of low estate. Therefore, Peter said that the One regarded by the Jews as a lowly Nazarene was approved by God in all that He did.
4我们看见，彼得讲说基督，产生了基督的繁殖。五旬节那天，这繁殖产生了得救的三千人。这样的繁殖是彼得讲说基督的结果。从这里我们看见，讲说基督必定使基督繁殖到相信祂的人里面。不仅如此，这些基督所繁殖的信徒，成了召会。因此，我们在行传二章看见，讲说基督产生了在耶路撒冷的召会，在这一章有基督的繁殖和召会生活。
4As we shall see, Peter’s speaking of Christ produced the propagation of Christ. On the day of Pentecost this propagation included the three thousand souls who were saved. Such a propagation was the result, the issue, of Peter’s speaking concerning Christ. From this we see that the speaking of Christ surely leads to the propagation of Christ in those who believe in Him. Furthermore, the believers as Christ’s propagation become the church. Therefore, in chapter two we see that the speaking of Christ produced a church in Jerusalem. In this chapter we have both the propagation of Christ and the church life.
劝导受灵感动的人
INSTRUCTING AND ENTREATING
THE SPIRIT-MOVED ONES Concerning Repentance
悔改
5彼得讲说那作工、受死、复活、并升天的主耶稣以后，就教导并劝勉那些受灵感动的人悔改、受浸并得救。（徒二37～41。）三十七、三十八节说，『众人听了，觉得扎心，就对彼得和其余的使徒说，诸位，弟兄们，我们当怎样行？彼得对他们说，你们要悔改，各人要靠耶稣基督的名受浸，叫你们的罪得赦，就必领受所赐的圣灵。』在这里彼得首先吩咐人要悔改。悔改就是心思转变，生出懊悔而转移目标。悔改一辞，原文意此后想法不同；即心思改变。悔改就是心思改变，懊悔已往，为著将来而转变。在消极方面，在神面前悔改，不仅是为著罪与过犯悔改，也是为著世界及其败坏悔改；（这世界及其败坏，霸占并败坏神为祂自己所造的人；）且是为著我们已往弃绝神的生活悔改。在积极方面，悔改乃是在每一面、每一事上转向神，为著达成神造人的目的。所以，这是悔改归向神。（徒二十21。）靠耶稣基督的名受浸彼得也教导受那灵感动的人靠耶稣基督的名受浸。给人施浸就是把人浸入、埋在象征死亡的水里。悔改的人要受浸，这命令指明这样的人一无用处，只配埋葬。所以，受浸象征旧人的了结，使新的开始能在复活里得以实化，这新的开始是由基督这赐生命者带进来的。在圣经里，受浸含示死与复活。浸入水里就是置于死地，并且埋葬；从水里上来，就是从死里复活。
5After Peter spoke concerning the Lord Jesus in His work, death, resurrection, and ascension, he instructed and entreated the Spirit-moved ones to repent, to be baptized, and to be saved (vv. 37-41). Acts 2:37 and 38 say, “And when they heard this, they were pierced in the heart, and said to Peter and the rest of the apostles, What should we do, men, brothers? And Peter said to them, Repent and be baptized, each one of you, upon the name of Jesus Christ for the forgiveness of your sins, and you shall receive the gift of the Holy Spirit.” Here Peter first told the people to repent. To repent is to have a change of mind issuing in regret, to have a turn in purpose. Literally, the Greek word for repent means to think differently afterward, that is, to have a change of mind. To repent is to have a change of mind with regret for the past and a turn for the future. On the negative side, tore pent be fore God is tore pent not only of sins and wrongdoings, but also to repent of the world and its corruption that usurp and corrupt people whom God made for Himself, and to repent of our God-forsaking life in the past. On the positive side, to repent is to turn to God in every way and in every thing for the fulfilling of His purpose in making men. Therefore, it is a repentance unto God (20:21). Concerning Baptism upon the Name of Jesus Christ Peter also instructed the Spirit - moved ones to be baptized upon the name of Jesus Christ. To baptize people is to immerse them, to bury them in water, signifying death. The command that a repentant one be baptized indicates that such a one is good only for burial. Baptism, therefore, signifies the termination of the old person so that a new beginning may be realized in resurrection by Christ as the Life - giver. Baptism in the Bible implies death and resurrection. To be baptized into the water is to be put into death and buried. To be raised up from the water means to be resurrected from death.
6在马太二十八章十九节，复活的基督吩咐门徒要去，使万民作主的门徒，将他们浸入父、子、圣灵的名里。施浸的目的，是要带悔改的人脱离老旧的光景，进入新的境地；这是藉著了结他们老旧的生命，并以基督的新生命重生他们。主耶稣完成了祂在地上的职事，经过了死与复活的过程，并成了赐生命的灵以后，就吩咐门徒，将作祂门徒的人浸入三一神里面。这浸有两面：看得见的2:38-一面是藉著水，看不见的一面是藉著圣灵。（徒二38，41，十～48。）前者是后者的彰显和见证，后者是前者的实际。没有看不见的灵浸，那看得见的水浸就是徒然的；没有看得见的水浸，那看不见的灵浸就是抽象和不实际的。因此，两面都不可缺。主耶稣吩咐门徒实行这浸以后，就在五旬节那天，（徒一5，二4，）并在哥尼流家里，（徒十一15～17，）将他们和全召会都浸在圣灵里。（林前十二13。）以后，基于这事实，门徒将新悔改的人不仅浸入水里，也浸6:3-入基督的死、（罗六3～4、）基督自己、（加三27、）三一神、（太二八19、）以及基督的身体。（林前十二13。）水，象征基督的死和埋葬，可以看作了结受浸者老旧历史的坟墓。因为基督的死包含在基督里面，又因为基督是三一神的具体化身，并且三一神与基督的身体是一；所以将初信的人浸入基督的死、基督自己、三一神、并基督的身体，乃是作一件事：在消极方面，了结他们老旧的生命；在积极方面，为著基督的身体，用新生命，就是三一神永远的生命，重生他们。因此，主耶稣所命定的浸，乃是把人从自己的生命浸出来，而浸入基督身体的生命。在马可十六章十六节，主耶稣对门徒说，『信而受浸的必然得救。』信乃是接受主，（约一，）这不仅为著罪得赦免，（徒十43，）也为著重生，（彼前一21，23，）叫信的人在与三一神生机的联结里，（太二八19，）能成为神的儿女（约一12～13）和基督的肢体。（弗五30。）受浸乃是确认这个，一面凭著埋葬，藉著基督的死了结旧造；另一面凭著复起，藉著基督的复活成为神的新造。这样的浸，比约翰所传悔改的浸进步多了。（可一4，徒十九3～5。）信和受浸，乃是接受神完全救恩之完整步骤的两部分。受浸而不信，只是虚空的仪式；信而不受浸，只是里面得救，没有外面的确认。这二者应当并行。此外，水浸该有灵浸随著，正如以色列人在海（水）里，并在云（灵）里受浸一样。（林十2，十二13。）
6In Matthew 28:19 the resurrected Christ charged the disciples to go and disciple all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit. The purpose of baptism is to bring repentant people out of their old state into a new one by terminating their old life and germinating them with the new life of Christ. After the Lord Jesus accomplished His ministry on earth, passed through the process of death and resurrection, and became the life - giving Spirit, He charged His disciples to baptize the discipled people into the Triune God. This baptism has two aspects: the visible aspect by water and the invisible aspect by the Holy Spirit (Acts 41; 10:44-48). The visible aspect is the expression, the testimony, of the invisible aspect, whereas the 44 invisible aspect is the reality of the visible aspect. Without the invisible aspect by the Spirit, the visible aspect by water is vain; and without the visible aspect by water, the invisible aspect by the Spirit is abstract and impractical. Therefore, both are needed. Not long after the Lord Jesus charged the disciples to carry out this baptism, He baptized them and the entire church in the Holy Spirit (1 Cor. 12:13) on the day of Pentecost (Acts 1:5; 2:4) and in the house of Cornelius (11:15-17). Then, based on this, the disciples baptized the new converts, not only visibly into water but also invisibly into the death of Christ (Rom. 4), into Christ Himself (Gal. 3:27), into the Triune God (Matt. 28:19), and into the Body of Christ (1 Cor. 12:13). The water, signifying the death of Christ with His burial, may be considered a tomb to terminate the history of the baptized ones. Because the death of Christ is included in Christ and because Christ is the embodiment of the Triune God, who is one with the Body of Christ, to baptize new believers into the death of Christ, into Christ Himself, into the Triune God, and into the Body of Christ is to do just one thing: on the negative side, to terminate their old life, and on the positive side to germinate them with new life, the eternal life of the Triune God, for the Body of Christ. Hence, the baptism ordained by the Lord Jesus is to baptize people out of their life into the Body life. In Mark 16:16 the Lord Jesus said to His disciples, “He who believes and is baptized shall be saved.” To believe is to receive the Lord (John 1:12) not only for forgiveness of sins (Acts 1 0:4 3) but also 12 for regeneration (1 Pet. 1:21, 23), so that those who believe may become the children of God (John 1:12-13) and the members of Christ (Eph. 5:30) in an organic union with the Triune God (Matt. 28:19). To be baptized is to affirm this by being buried to terminate the old creation through the death of Christ and by being raised up to be the new creation of God through Christ’s resurrection. Such a baptism is much more advanced than the baptism of repentance by John (Mark 1:4; Acts 19:3-5). To believe and to be so baptized are two parts of one complete step for receiving the full salvation of God. To be baptized without believing is merely an empty ritual; to believe without being baptized is to be saved only inwardly without an outward affirmation of the inward salvation. These two should go together. Moreover, water baptism should be accompanied by Spirit baptism, even as the children of Israel were baptized in the sea (water) and in the cloud (Spirit—1 Cor. 10:2; 12:13).
7在行传二章三十八节，彼得说到『靠耶稣基督之名』受浸。名是指人位。彼得在这里告诉人，要靠主的名受浸。新约用三个不同的介系词描述受浸与主的关系。第一个介系词是，在…里。（徒十48。）在耶稣基督的名里受浸，乃是在耶稣基督之名的范围里受浸，在这范围里才有受浸的实际。第二个介系词是eis，进入。（太二八19，徒八16，十九5，罗六3，加三27。）浸入父、子、圣灵的名里，或浸入主耶稣的名里，乃是浸入与作三一神具体的化身，包罗万有之基督那属灵的联合里。浸入主耶稣的名里，就是浸入主的人位里，与钉十字架、复活、升天的基督联合，与活的主有生机的联结。第三个用来描述受浸与主之关系的介系词是epi，在…上，或，靠，用在行传二章三十八节。靠耶稣基督的名受浸，乃是在耶稣基督的名所代表的立场上受浸。这名代表耶稣基督之人位所是的一切，以及祂所成就的一切，这二者构成了神新约经纶的信仰。在基督里的信徒乃是在这立场上受浸的。
7In Acts 2:38 Peter speaks of being baptized “upon the name of Jesus Christ.” The name denotes the person. Here Peter tells the people to be baptized upon the Lord’s name. The New Testament uses three different prepositions to describe the relationship of baptism to the Lord. The first of these prepositions is en, in (Acts 10:48). To been baptized in the name of Jesus Christ is to be baptized in the sphere of the name of Jesus Christ, within which is the reality of the baptism. The second preposition is eis, into (Matt. 28:19; Acts 8:16; 19:5; Rom. 6:3; Gal. 3:27). To be baptized into the name of the Father, of the Son, and of the Holy Spirit, or into the name of Jesus Christ, is to be baptized into a spiritual union with the all-inclusive Christ, who is the embodiment of the Triune God. To be baptized into the name of the Lord Jesus is to be baptized into the Person of the Lord, to be identified with the crucified, resurrected, and ascended Christ, to be put into an organic union with the living Lord. The third preposition used to describe the relationship of baptism to the Lord is epi, upon or on, used in Acts 2:38. To be baptized upon the name of Jesus Christ is to be baptized upon the ground of what the name of Jesus Christ stands for. It stands for all that the Person of Jesus Christ is and all that He has accomplished, both of which constitute the belief (the faith) of God’s New Testament economy. It is on this ground that the believers in Christ are baptized.
罪得赦免
the forgiveness of sins
8按照行传二章三十八节，靠耶稣基督的名受浸，是为著罪得赦免。罪得赦免乃是基于基督受死所成功的救赎；（徒十43，弗一7，林前十五3；）这是神完全救恩里初期基本的福。基于赦罪，神完全救恩的福再进前，而完成于领受所赐的圣灵。
8According to Acts 2:38, baptism upon the name of Jesus Christ was for the forgiveness of sins. Forgiveness of sins is based upon the redemption of Christ accomplished through His death (10:43; Eph. 1:7; 1 Cor. 15:3). It is the initial and basic blessing of God’s full salvation. Based upon it, the blessing of God’s full salvation goes forth and consummates in the receiving of the gift of the Holy Spirit.
领受所赐的圣灵
Receiving the Gift of the Holy Spirit
9在二章三十八节，彼得告诉人要悔改，受浸，使罪得赦，就必领受所赐的圣灵。所赐的圣灵，直译是圣灵的恩赐。这不是指那灵所分给人的恩赐，如罗马十二章六节，林前十二章四节，彼前四章十节所题的，乃是指圣灵自己，就是神赐给信徒，作为独一的恩赐，1由此产生罗马十二章，林前十二章，被前四章所题的一切恩赐。
9In 2:38 Peter tells the people to repent, be baptized for the forgiveness of sins, and they will receive the gift of the Holy Spirit. The gift of the Holy Spirit is not any gift distributed by the Spirit, as mentioned in Romans 12:6, 1 Corinthians 12:4, and 1 Peter 4:10; rather, it is the gift which is the Holy Spirit Himself, given by God to the believers in Christ as the unique gift that produces all the gifts mentioned in Romans 12, Corinthians 12, and 1 Peter 4.
10那些恩赐是事奉神的才能和本能，是出于这独一的恩赐，就是圣灵。
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11三十八节的圣灵，乃是神新约经纶里经过过程之三一神包罗万有的灵，是素质的，为著生命，也是经纶的，为著能力，在信徒相信基督时赐给他们，（弗一13，加三2，）作为神完全福音包罗万有的福，（加三14，）使他们享受三一神一切的丰富。（林后十三14。）使徒传讲并供应基督，但听见的人悔改相信祂时，却领受三一神这奇妙的灵。这含示这灵就是复活升天的基督自己。这里的领受圣灵是在素质与经纶两方面，意义是普遍的，包罗一切的，与行传八章十五至十七节和十九章二至六节的领受圣灵不同，那是专指在经纶一面，领受降在信徒身上的圣灵。
11The Holy Spirit in Acts 2:38 is the all-inclusive Spirit of the processed Triune God in His New Testament economy, both essential for life and economical for power, given to the believers at the time of their believing in Christ (Eph. 1:13; Gal. 3:2) as the all- inclusive blessing of God’s full gospel (Gal. 3:14), so that they may enjoy all the riches of the Triune God (2 Cor. 13:14). The apostles preached and ministered Christ. But when their hearers repented and believed in Him, they received the wonderful Spirit of the Triune God. This implies that this Spirit is just the resurrected and ascended Christ Himself. The receiving of the Spirit here is both essential and economical, in a general and all-inclusive sense, differing from the receiving of the Spirit in Acts 8:15-17 and 19:2-6, which is particularly the receiving of the Spirit falling upon the believers economically
给犹太人和外邦人的应许
The Promise to the Jews and the Gentiles
12在三十九节，彼得接著说，『因为这应许是给你们和你们的儿女，并一切在远方，凡是主我们的神所召来的人。』在这一节里，『你们』是指犹太人，『应许』是指圣灵。一切在远方的人是外邦人，包括在『一切属肉体的人』之内。（徒二17。）主我们的神所召来的人，是指在永远里蒙神拣选并豫定，（弗一4～5，）而在新约时代蒙祂呼召的人。（罗一7，林前一2。）
12In 2:39 Peter went on to say, “For to you is the promise and to your children, and to all those who are far off, as many as the Lord our God shall call to Himself.” In this verse “you” refers to the Jews, and the “promise” denotes the Holy Spirit. Those who are far off are the Gentiles, included in “all flesh” (v. 17). Those whom the Lord our God calls to Himself are the ones chosen and predestinated by God in eternity Eph. 1:4-5) and called by Him in the New Testament age (Rom. 1:7; 1 Cor. 1:2
要得救脱离这弯曲的世代
Being Saved from This Crooked Generation
13四十节说，『彼得还用许多别的话郑重的作见证，劝勉他们说，你们要得救，脱离这弯曲的世代。』这里告诉我们彼得作见证，又劝勉人。作见证需要人对主或属灵的事物有看见并享受的经历，与仅仅施教不同。
13Acts 2:40 says, “And with many other words he solemnly testified and entreated them, saying, Be saved from this crooked generation!” Here we are told that Peter testified and entreated. To testify needs experiences of seeing, participation, and enjoyment. It is different from mere teaching
14彼得劝勉人说，『你们要得救，脱离这弯曲的世代。』在这里，『要』是主动的，『得救是被动的；因此，要得救是『主动－被动』的语态。得救是神作的，但人需要主动接受神所要作的。五旬节的时候，凡与神完全的救恩有关的事都豫备好了，圣灵也已浇灌下来，作为神救恩的应用和完全的福，准备好了给人接受。在这事上，神在等候著人，人需要采取主动。虽然我们不能救自己，但我们必须愿意被神拯救。神愿意且豫备好要救我们，但我们需要采取主动接受神的救恩。在二章四十节，彼得劝勉人要得救，脱离这弯曲的世代。彼得在他信息的结语中不是说，要得救脱离神的定罪或永远的沉沦，乃是说，要得救脱离这弯曲的世代。这里弯曲的世代是指今世悖谬的犹太人；他们弃绝神的基督，（徒二36，）就被神视为现今邪恶的世代。（加一4。）这些弯曲的犹太人若是要得救，脱离现今邪恶的世代，就需要为他们对神的弯曲有真实的悔改，真正转向神。这指明他们不仅需要从他们的罪转向神，也需要从当时的世代，即犹太社会，包括犹太宗教，转向神。这样救恩的结果不是叫他们进入天上，乃是叫他们进入新的世代，就是召会。因此，他们得救的人要从犹太社会分别出来归于召会。这样得救，包含从神的定罪和永远的沉沦蒙拯救，归于神永远的定旨和祂的喜悦。（弗三11，一9。）
14Peter entreated the people saying, “Be saved from this crooked generation!” Here “be” is active, and saved” is passive; hence, we may say “be saved” is in the “active-passive” voice. It is to be done by God, but man needs to be active to receive what God intends to do. At the time of Pentecost, everything concerning God’s full salvation was prepared, and the Holy Spirit was poured out as the application and full blessing of God’ss alvation ready for man to receive. In this matter God is waiting for man, and man needs to take the initiative. Although we cannot save ourselves, we must be willing to be saved by God. God is willing and prepared to save us; nevertheless, we need to be saved; that is, we need to take the initiative to receive God’ss alvation. In 2:40 Peter entreated the people to be saved from this crooked generation. Peter, at the conclusion of his message, does not say, “Be saved from God’s condemnation,” or, “Be saved from eternal perdition.” Instead, he says, “Be saved from this crooked generation!” This crooked generation refers to the perverted Jews in this age who rejected God’s Christ v. 36) and were considered by God as the present evil age (Gal. 1:4). For the crooked Jews to be saved from their present evil age requires a genuine repentance of their crookedness toward God and a real turn to God. This indicates that they need to turn to God not only from their sins but also from their generation, their Jewish society, including their Jewish religion. The result of such a salvation is not an entrance into heaven; it is an entrance into a new generation—the church. Thus, the saved ones will be separated from Jewish society unto the church. To be saved this way implies to be saved from God’s condemnation and eternal perdition unto God’s eternal purpose and His pleasure (Eph. 3:11; 1:9
15四十一节说，『于是领受他话的人，就受了浸，那一天约添了三千人。』这些人是藉著水（徒十47～48）受了浸。这节里的『人，』原文作魂，指神所创造的人。（创二7。）
15Acts 2:41 says, “Those, then, who welcomed his word were baptized, and there were added in that day about three thousand souls.” These ones were baptized by water (10:47-48). In this verse “souls” denote persons created by God (Gen. 2:7).
16按照四十一节，约有三千人领受彼得的话并受了浸。这无疑是对彼得讲说基督的良好反应。然而，那些领受话并受了浸的人，只是当时在耶路撒冷人中的小部分。五旬节那天，那城里许许多多的犹太人中，只有三千人得救。这指明犹太人还是非常顽梗。许许多多犹太人住在耶路撒冷，还有许多犹太人来到城里庆祝五旬节。所以，比较上说，五旬节那天得救的人数并不多。在这里我们看见那个弯曲世代的顽梗。难怪彼得说，『你们要得救，脱离这弯曲的世代。』
16According to 2:41, about three thousand souls received Peter’sword and were baptized. This, no doubt, was a good response to Peter’s speaking concerning Christ. However, those who received the word and were baptized were only a small percentage of the ones in Jerusalem at that time. Of the many thousands of Jews in the city, only three thousand were saved on the day of Pentecost. This indicates that the Jewish people were still very stubborn. A great many Jews lived in Jerusalem, and a large number had come to the city for the celebration of the feast of Pentecost. Therefore, comparatively speaking, the number who were saved on the day of Pentecost was not great. In this we see the stubbornness of that crooked generation. It is not surprising, then, that Peter said, “Be saved from this crooked generation