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使徒行传生命读经 · 第13篇

藉著彼得一班同工的职事，在犹太地的繁殖（八）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (8)
1读经：使徒行传三章一至二十六节。行传三章一至二十六节有彼得对犹太人的第二篇信息。一至十节描述瘸者得医，十一至二十六节记载彼得当时所释放的信息。
1Scripture Reading: Acts 3:1-26 In 3:1-26 we have Peter’s second message to the Jews. Verses 1 through 10 describe the healing of a lame man, and verses 11 through 26 record the actual message given by Peter
瘸者得医
the healing of a lame man
2行传三章一节说，『午后三时祷告的时候，彼得、约翰上殿里去。』我们曾指出，在神新约经纶的开始，早期的信徒，甚至头一批使徒，并不清楚神已经弃绝犹太教与其作法，以及包括殿在内的设备。因此，他们仍然按著传统和习惯到殿里去。
2Acts 3:1 says, “Now Peter and John were going up to the temple at the hour of prayer, the ninth hour.” We have pointed out that in the initiation of God’s New Testament economy, the early believers and even the first group of apostles were not clear that God had forsaken Judaism with its practices and facilities, including the temple. For this reason, according to their tradition and habit, they still went to the temple
3早期的信徒不清楚神新约的经纶对犹太教的殿是如何，连使徒在早期也没有清楚看见，神已经放弃犹太教的事物。因此，甚至在五旬节那天，神将那灵浇灌在他们身上，开创了新时代，他们仍然没有与犹太教的殿分开。在初期阶段，神容忍他们在这事上的无知。但这导致召会与犹太教的搀杂，而早期耶路撒冷的召会并不定罪这事。（参徒二一20～26。）至终，在主后七十年，这殿被提多和罗马军队拆毁，正如主在马太二十三章三十八节和二十四章二节所豫言的。那次的拆毁清理了宗教的搀杂。彼得、约翰将要进殿的时候，看见一个人从母腹里就是瘸腿的，他们定睛看他，说，『你看我们。』（徒三2～4。）『那人就留意看他们，指望从他们得著甚么。彼得却说，金银我都没有，只把我所有的给你：我在拿撒勒人耶稣基督的名里，叫你起来行走！于是抓著他的右手，扶他起来；他的脚和踝子骨立刻健壮了。』（徒三5～7。）彼得没有金银，但罗马的圣彼得大教堂却是用极多的金子造成的。彼得没有金银，但他有耶稣基督的名，就是耶稣基督的人位。他缺少金银，却富有基督。罗马教充满金子，却没有充满基督的人位。她富有金子，却缺少基督。
3The early believers were not clear concerning God’s New Testament economy with respect to the Judaic temple. Not even the early apostles had a clear vision concerning God’s abandonment of the Judaic things. Hence, even after God’sp our ing out the Spirit upon them on the day of Pentecost to initiate a new dispensation, they still did not separate themselves from the Judaic temple. At the initial stage God tolerated their ignorance in this matter. But this led to a mixture of the church with Judaism, a mixture that was not condemned by the early church in Jerusalem (see 21:20-26). Eventually the temple was destroyed by Titus with his Roman army in A.D. 70, as prophesied by the Lord in Matthew 23:38 and 24:2. That destruction cleared up the religious mixture. When Peter and John, who were about to go into the temple, saw a certain man who was lame from his mother’s womb, they gazed at him and said, “Look at us!” (3:2-4). The man “paid attention to them, expecting to receive something from them. But Peter said, Silver and gold I do not possess, but what I have, this I give to you: In the name of Jesus Christ the Nazarene — walk! And seizing him by the right hand, he raised him up; and his feet and ankles were instantly made strong” (vv. 5-7). Peter did not possess silver and gold, but St. Peter’s Cathedral in Rome was constructed with a superabundance of gold. He did not have silver and gold, but he had the name, the Person, of Jesus Christ. He was poor in silver and gold, but he was rich in Christ. The Roman Church is filled with gold, but not with the Person of Christ. She is rich in gold but poor in Christ.
4彼得对瘸腿的人说话，叫他在拿撒勒人耶稣基督的名里行走。『拿撒勒人』指明神是犹太首领所轻弃的那位。（约一45～46，徒二二8，二四5。）
4In speaking to the lame man, Peter told him to walk in the name of Jesus Christ the Nazarene. “Nazarene” indicates the One despised by the Jewish leaders (John 1:45-46; Acts 22:8; 24:5
彼得的信息将人的注意力从神迹转向主耶稣的人位
PETER’S MESSAGE Turning the People’sAt tent i on from Miracles to the Person of the Lord Jesus
5彼得、约翰行了神迹，众人就注意神迹。但彼得在他的讲论里，将人的注意力从神迹转向一个人位，转向主耶稣。彼得、约翰行了神迹，但彼得并没有谈到神迹，他乃是用神迹作根据，将他的听众转向基督。他将人的注意力从医治转向医治者。彼得的信息是根据医治瘸者的神迹。然而，彼得的负担不是谈论神医；他的负担乃是繁殖基督。他有负担说出基督，把基督说出来。
5Peter and John did a miracle, and the people paid their attention to it. But in his speaking Peter turned the attention of the people from the miracle to a Person, to the Lord Jesus. Although Peter and John had performed a miracle, Peter did not talk about the miracle. Instead, he used the miracle as a basis to turn his audience to Christ. He turned the people’sat tent i on from the healing to the Healer. Peter’s message was based on the miracle of the healing of the lame man. However, it was not Peter’s burden to talk about divine healing. Rather, his burden was to propagate Christ. He was burdened to speak forth Christ, to speak out Christ
6彼得的负担是将基督直接说到人里面，使他们成为基督的繁殖，作祂活的肢体，好叫基督在地上得著一个身体。五旬节是为著基督的繁殖，不是为著神迹、奇事、兆头和神医。这些事都是次要的。尽管瘸者藉著彼得、约翰得了医治，彼得所强调的却不是医治，乃是主耶稣的名。首先彼得对瘸者说，『我在拿撒勒人耶稣基督的名里，叫你起来行走！』然后他在信息里接著说，『因信祂的名，祂的名便叫你们所看见所认识的这人健壮了。』（徒三16。）所以，彼得没有传讲神医或神迹；他传讲主耶稣基督的人位。彼得将人的注意力从医治转向医治者，然而今天强调医治的基督徒，却常常将人的注意力从医治者导向医治，甚至导向虚假的医治。在灵恩运动的聚会里，许多所谓的医治并不是真的。瘸者得了医治以后，他『站著，又行走，同他们进了殿，走著，跳著，赞美神。』（徒三8。）这是真实的医治。然而，彼得将人导向医治者，导向主耶稣。我们也应当将我们的注意力从医治转向医治者。
6Peter’s burden was to speak Christ directly into others so they may become Christ’s propagation to be His living members in order that Christ may have a Body on earth. Pentecost is for the propagation of Christ, not for miracles, wonders, signs, and divine healing. All those things are minor. Even though a lame man was healed through Peter and John, Peter’s emphasis was not on healing but on the name of the Lord Jesus. First, Peter said to the lame man, “In the name of Jesus Christ the Nazarene — walk!” Then in his message he went on to say, “By faith in His name, His name has made this man strong, whom you behold and know” (v. 16). Therefore, Peter did not preach divine healing or miracles; he preached the Person of the Lord Jesus Christ. Although Peter turned the attention of the people from the healing to the Healer, today Christians who emphasize healing often direct people’sat tent i on from the Healer to healing, even a false healing. Many of the so-called healings in Pentecostal meetings are not genuine. After the lame man was healed, “he stood and walked and entered with them into the temple, walking and leaping and praising God” (v. 8). This was a genuine healing. Nevertheless, Peter directed the people to the Healer, to the Lord Jesus. We also should turn our attention away from healing to the Healer.
见证受死并复活的耶稣
Testifying of Jesus in His Death and Resurrection
7复活的神荣耀祂的仆人耶稣众百姓甚觉希奇，跑到彼得、约翰和瘸者那里，彼得就对他们说，『诸位，以色列人哪，为甚么对这事感到希奇？为甚么定睛看我们，以为我们是凭著自己的能力或虔诚，使这人行走？亚伯拉罕、以撒、雅各的神，就是我们列祖的神，已经荣耀了祂的仆人耶稣。这位耶稣，你们曾把祂交付彼拉多，彼拉多定意要释放祂，你们竟在彼拉多面前弃绝了祂。』（徒三～13。）『亚伯拉罕、以撒、雅各的神，』有些古卷作，『亚伯拉罕的神，以撒的神，雅各的神。』彼得为甚么在十三节说，神是亚伯拉罕、以撒、雅各的神？这称呼是指三一神，耶和华伟大的我是。（出三14～15。）按照主在马太二十二章的话，这神圣的称呼含示复活：『关于死人复活，神向你们所说的，你们没有念过么？祂说，「我是亚伯拉罕的神，以撒的神，雅各的神。」神并不是死人的神，乃是活人的神。』（太二二31～32。）彼得题到神是亚伯拉罕、以撒、雅各的神，因为这指明祂是复活的神。
7The God of Resurrection Glorifying His Servant Jesus When all the people, greatly amazed, ran to Peter, John, and the lame man, Peter said to them, “Men, Israelites, why are you marveling at this man? Or why are you gazing at us, as though by our own power or godliness we have made him to walk? The God of Abraham and Isaac and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he had decided to release Him” (vv. 12-13). Some manuscripts add “the God of” before Isaac and Jacob. Why in verse 13 did 12 Peter speak of God as the God of Abraham, Isaac, and Jacob? Why did he not speak simply of God? This title refers to the Triune God, Jehovah, the great I AM (Exo. 3:14-15). According to the Lord’sword in Matthew 22, this divine title implies resurrection: “Concerning the resurrection of the dead, have you not read that which was spoken to you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living” (vv. 31-32). Peter referred to God as the God of Abraham, Isaac, and Jacob because this indicates that He is the God of resurrection.
8彼得告诉百姓，亚伯拉罕、以撒、雅各的神，『已经荣耀了祂的仆人耶稣。』神藉著主耶稣的复活，并在祂的升天里，已经荣耀了祂。（路二四26，来二9，弗一20～22，腓二9～11。）
8Peter told the people that the God of Abraham, Isaac, and Jacob “glorified His Servant Jesus.” God glorified the Lord Jesus through His resurrection and in His ascension (Luke 24:26; Heb. 2:9; Eph. 1:20-22; Phil. 2:9-11
圣别者
The Holy One
9在三章十四节彼得对百姓说，『你们弃绝了那圣别公义者，反而要求把一个作凶手的人给你们。』说主是圣别者，这是甚么意思？在这节里，『圣别』指明拿撒勒人耶稣，犹太首领所轻弃的那位，乃是绝对为著神并分别归于神的。不仅如此，祂也是绝对与神是一的。按照圣经里的意义，『圣别』这辞指明一个人绝对归于神，绝对为著神，且绝对与神是一。在人类历史中，只有主耶稣是这样的一位。大卫很好，但至少在一件事上他是为著自己，不是为著神。然而，主耶稣终其一生都是绝对分别归于神，为著神，并与神是一。祂从来没有一刻不是绝对为著神且与神是一。所以，祂被称为圣别者。惟有祂配得『圣别者』这称呼。
9In 3:14 Peter said to the people, “But you denied the Holy and Righteous One, and asked for a man who was a murderer to be granted to you.” What does it mean to say that the Lord is the Holy One? In this verse “Holy” indicates that Jesus, the Nazarene, the One despised by the Jewish leaders, was absolutely for God and separated unto Him. Furthermore, He was absolutely one with God. According to the denotation of the word “holy” in the Bible, it signifies one who is absolutely unto God, who is absolutely for God, and who is absolutely one with God. In all of human history only the Lord Jesus is such a One. David was good, but at least in one instance he was for himself and not for God. However, throughout His entire life the Lord Jesus was absolutely separated unto God, for God, and one with God. There was never an instant when He was not absolutely for God and one with Him. Therefore, He is called the Holy One. He alone deserves the title “the Holy One.”
公义者
The Righteous One
10按照行传三章十四节，彼得不仅称主耶稣是圣别者，也称祂是公义者。公义乃是与神，并与每个人、每件事物都是对的。惟有主耶稣能彀称为公义者，因为惟有祂与神，与每个人，并与每件事物都是对的。当我们在自己里面的时候，我们与神，与别人，甚至与事物，都是不对的。比方我们生气的时候，会踢门或打翻椅子，这就是与门或与椅子不对了。所以我们不可能是公义者。
10According to 3:14, Peter called the Lord Jesus not only the Holy One but also the Righteous One. To be righteous is to be right with God and also with every one and with every thing. Only the Lord Jesus can be called the Righteous One, because only He is right with God and with everyone and with everything. In ourselves we are not right with God, with others, or even with things. For example, in anger we may kick a door or knock over a chair. This is to be wrong with the door or the chair. We, therefore, cannot be the Righteous One
11主耶稣是公义者，祂是对的那位。祂与神，与任何人，或与任何事物，绝没有不对的。我们来看看祂洁净殿的时候：『祂看见殿里有卖牛羊鸽子的，并有兑换银钱的人坐在那里，就拿绳子作成鞭子，把众人连羊带牛都赶出殿去，倒出兑换银钱之人的钱币，推翻他们的桌子。又对卖鸽子的说，把这些东西从这里拿走，不要将我父的家，当作买卖的场所。』(约二14～16。）主耶稣这样作当然是对的。祂若没有这样作，祂的行事就像政客了。主看见有罪的光景，就非常慷慨。然而，假定祂自言自语的说，『我不该作任何出于怒气的事。如果我作，这就有了记录，我在生气时作过事。我需要留意自己，谨慎行事。』若是这样，祂就不会去洁净殿。但主这位公义者公义的洁净了殿。祂从来没有错，因为祂始终是那公义者。彼得在对犹太人的第二篇信息里，称那医治者为仆人、圣别者并公义者。彼得是没有学问的，怎能说出这样的话？那些在议会里的人看出彼得、约翰『原是没有学问的平民，就都希奇，认出他们是跟过耶稣的。』（徒四13。）虽然彼得没有学问，没有专业知识，但他能凭著在他里面赐生命的灵，释放行传三章所记载的信息。在这里那灵不是独自、直接的说话，而是照著话成肉体的原则，藉著彼得－一个没有学问的人－说话。因此，关于主耶稣的点都是神圣的，但讲论的却是出于没有学问的渔夫。在行传三章那灵藉著渔夫说话。彼得在讲论中能彀宣告主耶稣是圣别者，是绝对分别归于神，为著神，并与神是一的那位；也是公义者，是与神，与每个人，并与每件事物都是对的那位。
11As the Righteous One, the Lord Jesus is the Right One. He was never wrong with God or with any one or with any thing. Consider the time He cleansed the temple: “He found in the temple those selling oxen and sheep and doves, and the money - changers sitting there. And having made a whip of cords, He drove them all, both the sheep and the oxen, out of the temple, and He poured out the coins of the money-changers and overturned the tables; and to those who were selling the doves He said, Take these things away; do not make My Father’sho use a house of merchandise” (John 2:14-16). The Lord Jesus certainly was right in doing this. If He had not done it, He would have behaved like a politician. The Lord saw the sinful situation, and He was indignant. However, suppose He had said to Himself, “I should not do anything out of anger. If I do, there will be a record that I once did something when I was angry. I need to consider Myself and behave carefully.” However, as the Righteous One, the Lord cleansed the temple in a righteous way. He was never wrong, for He was always the Righteous One. In his second message to the Jews, Peter called the Healer the Servant, the Holy One, and the Righteous One. How was Peter, who was unlearned, able to give such a word? As we shall see, when those in the Sanhedrin perceived that Peter and John “we re uneducated and unlearned men, they marveled, and they recognized them, that they had been together with Jesus” (4:13). Although Peter was uneducated and unlearned, he could give the message recorded in Acts 3 by the life-giving Spirit who was within him. Here the Spirit did not speak directly by Himself. Rather, according to the principle of incarnation, the Spirit spoke through Peter, an uneducated person. Therefore, the points concerning the Lord Jesus are divine, but the speaking is still that of an uneducated fisherman. In Acts 3 the Spirit spoke through a fisherman. In his speaking Peter could declare that the Lord Jesus is the Holy One, the One absolutely separated unto God, for God, and one with God, and also the Righteous One, the One who is right with God, with everyone, and with everything.
生命的创始者
The Author of Life
12在行传三章十五节彼得接著说，『你们杀了生命的创始者，神却叫祂从死人中复活了，我们都是这事的见证人。』『创始者』原文的意思是创始者、起源、起始者、元首、元帅。这辞指明基督是生命的起源或起始者，因此是生命的创始者，与前节的凶手相对。
12In 3:15 Peter went on to say, “And the Author of life you killed, whom God raised from the dead, of which we are witnesses.” Here the Greek word rendered “Author” is archegos,meaning author, origin, originator, chief leader, captain. It denotes Christ as the origin or Originator of life, hence, the Author of life, in contrast to the murderer in the previous verse
13和合本在这节里说『生命的主。』这是不恰切的繙译。在三章十五节，『创始者』不是指主，乃是指生命的源头、起源，甚至是起始者，就是生命的创始者。彼得在这里说，那医治者是生命的源头，就是生命的起始者；祂在生命上是创始者，是元首。彼得指明那医治者不仅是医治者－祂乃是生命的源头、起源并起始者。行传三章所有的不仅仅是医治，在此我们看见生命分赐到人里面。这就是繁殖基督。为著这样的繁殖，我们需要主作生命的创始者，作生命的源头。许多基督徒遵照传统的神学，肤浅的读圣经。因这缘故，我鼓励众圣徒放下传统神学，回到圣经。圣经里有许多需要我们挖掘的深『矿，』这些深矿之一就是三章十五节的『创始者』这辞。
13In this verse the King James Version has “the Prince of life.” This is a poor rendering. In 3:15 archegos does not denote a prince; it denotes the very source, origin, even originator, of life, the Author of life. Here Peter is saying that the Healer is the source of life, the Originator of life; He is the Author, the Chief Leader, in life. Peter was indicating that the Healer is not merely a Healer—He is the source, origin, and Initiator of life. What we have in chapter three of Acts is not merely a matter of healing. Here we see the imparting of life into others. This is to propagate Christ. For such a propagation, we need the Lord as the Author of life, as the source of life. Many Christians, following traditional theology, read the Bible in a shallow way. This is the reason I encourage the saints to drop traditional theology and come back to the Bible. In the Bible there are many deep “mines” in which we need to dig. One of these deep mines is the Greek word archegos in 3:15
14我们需要看见生命在那里，生命来自那里。十五节的『创始者』这辞，指明生命来自这医治者；祂是圣别者，并公义者。这医治者不仅有医治的能力；祂自己就是生命的源头，起源，因为祂是生命的创始者，起始者。我们有生命，我们也就有医治。人生病的原因就是在生命上软弱。医生知道，当我们在生命上软弱，我们就会生病。但如果我们在生命上刚强，这生命就要吞灭死亡。
14We need to see where life is, where life comes from. The word “Author” in verse 15 indicates that life comes from this Healer, who is the Holy One and the Righteous One. This Healer has not only the power to heal; He Himself is the source, the origin of life, for He is the Author, the Originator of life. When we have life, we also have healing. The reason people become sick is that they are weak in life. Medical doctors know that when we are weak in life, we may become ill. But if we are strong in life, the life will swallow up death
15彼得要人知道，他们所杀害的那位乃是生命的创始者。祂不仅是医治者－祂是那生命的创始者。虽然祂被杀害，神却叫祂从死人中复活了。我们曾指出，论到主是人，新约告诉我们，神叫祂从死人中复活；但论到祂是神，新约告诉我们，祂自己从死人中复活。（罗十四9。）不仅如此，使徒是复活基督的见证人，见证祂的复活，这乃是完成神新约经纶的重点－中心点。在三章十六节彼得说，『因信祂的名，祂的名便叫你们所看见所认识的这人健壮了；藉著祂而来的信，叫这人在你们众人面前完全好了。』『因信祂的名，』照原文直译是，『在对祂名的信上。』就是在对祂名之信的立场上。名是指人位，人位是名的实际；因此这名是有能力的。在十七、十八节彼得接著说，『弟兄们，我晓得你们作这事是出于无知，你们的官长也是如此，但神藉著众申言者的口所豫先宣告，祂的基督将要受害的事，就这样应验了。』基督救赎的死，首先是由神在永远里命定，（徒二23，）然后在旧约时代藉众申言者豫先宣告。这再一次证明基督的死不是历史上偶然的事，乃是神按祂喜悦的定旨所计画，并藉著众申言者所豫先宣告的行动。
15Peter wanted the people to realize that the One they killed is the Author of life. He is not only the Healer—He is the Author of life. But although He was killed, God raised Him from the dead. As we have pointed out, regarding the Lord as a man, the New Testament says that God raised Him from the dead. But considering Him as God, it tells us that He Himself rose from the dead (Rom. 14:9). Furthermore, the apostles were witnesses of the resurrected Christ, bearing witness of His resurrection, which is the crucial focus in the carrying out of God’s New Testament economy. In 3:16 Peter said, “And by faith in His name, His name has made this man strong, whom you behold and know; and the faith which is through Him has given him this perfect soundness before you all.” The Greek words rendered “by faith in His name” literally mean “on the faith of His name,” that is, on the ground of faith in His name. The name denotes the person. The person backs the name; hence, the name is powerful. In verses 17 and 18 Peter goes on to say, “And now, brothers, I know that you acted in ignorance, as also your rulers did; but the things which God announced beforehand through the mouth of all the prophets, that His Christ should suffer, He has thus fulfilled.” The redeeming death of Christ was first determined by God in eternity (2:23) and announced beforehand through the prophets in the Old Testament time. This proves again that Christ’s death was not an historical accident, but an act planned by God according to the purpose of His good pleasure and announced beforehand through the prophets
申言者
The Prophet
16在行传三章二十二、二十三节彼得指明主耶稣是申言者：『摩西曾说，「主神要从你们弟兄中间，给你们兴起一位申言者像我，凡祂向你们所说的，你们都要听从。凡不听从那申言者的人，必要从民中灭绝。」』因此，在这章中我们看见主耶稣是仆人、圣别者、公义者、生命的创始者、以及申言者。
16In 3:22 and 23 Peter indicates that the Lord Jesus is the Prophet: “Moses indeed said, A Prophet will the Lord your God raise up for you, from your brothers, like me; Him you shall hear in all things, whatever He may speak to you. And it shall be that every soul, whoever does not hear that Prophet, shall be utterly destroyed from among the people.” Therefore, in this chapter we see that the Lord Jesus is the Servant, the Holy One, the Righteous One, the Author of life, and the Prophet.
劝人回转，有分于升天并再来的基督
Exhorting the Jews to Repent and Turn That They May Partake of and Enjoy the Ascended and Coming Christ
17在十九至二十六节，彼得劝犹太人回转，使他们有分于升天并再来的基督。在这里彼得似乎是说，『你们作了非常愚昧的事，但现在你们需要回转，使你们有分于升天并再来的基督，并享受祂。基督是神的仆人、圣别者、公义者、并生命的创始者。祂已经完成了一切，祂已经得著且达到了一切。现今祂在诸天之上，但祂要回来。这位基督是你们的分。你们要悔改、回转，来有分于祂并享受祂。你们若到祂这里，你们就要享受祂。』这是彼得对犹太人第二次的讲论所强调的。
17In 3:19-26 Peter exhorts the Jews to repent and turn so that they may partake of and enjoy the ascended and coming Christ. Here Peter seems to be saying, “You did something very foolish, but now you need to repent and turn so that you may partake of the ascended and coming Christ and enjoy Him. Christ is the Servant of God, the Holy One, the Righteous One, and the Author of life. He has accomplished everything, and He has attained and obtained all things. He is now in the heavens, but He will come back. This Christ is your portion. Repent, turn, and come to participate in Him and enjoy Him. If you come to Him you will enjoy Him.” This was the emphasis of Peter’s second speaking to the Jews
舒爽的时期
Seasons of Refreshing
18在十九节彼得对犹太人说，『所以你们要悔改，并要回转，使你们的罪得以涂抹，这样，那舒爽的时期，就得以从主面前来到。』『舒爽』这辞按原文直译是清凉，复苏。因此是舒解，舒爽。舒爽的时期是说到万物复苏，满有喜乐安息的时候。这是指三章二十一节所说万物复兴的时候。这复兴的时候要由弥赛亚在祂荣耀里的来临所带进，正如救主在马太十九章二十八节所教导并豫言的。彼得在十九节的话似乎略过召会时代，从五旬节直接说到千年国。这也许指明，彼得对于神新约经纶中的召会时代，还没有清楚的看见。全本新约启示，在舒爽的时期以前，召会在神经纶中占一段相当长的时间。
18In 3:19 Peter said to the Jews, “Repent therefore and turn, that your sins may be wiped away, so that seasons of refreshing may come from the presence of the Lord.” Literally the Greek word for “refreshing” means cooling, reviving; hence, relieving, refreshing. The seasons of refreshing denote a time of revival of all things with joy and rest. These seasons of refreshing refer to the times of the restoration of all things mentioned in 3:21. The times of restoration will be brought in by the coming of the Messiah in His glory, as taught and prophesied by the Savior in Matthew 19:28. It seems that Peter’sword in 3:19 skips over the church age and goes directly from the time of Pentecost to the millennium. This may indicate that Peter did not have a clear vision concerning the church age in God’s New Testament economy, as the entire New Testament reveals, that is, that before the seasons of refreshing, the church occupies a considerable period of time in God’s dispensation
19我们已经指出，舒爽的时期乃是清凉、复苏、舒解的时期。你已经进入这样舒爽的时期么？你已经经历这样喜乐安息的时候么？实际上，每一正确的悔改信主，就是舒爽的时期。每一真正的重生就是享受的时候。我们得救，我们就有了享受的时候。在那段时间我们有喜乐和平安，我们享受基督自己作我们的喜乐和平安。我们多多少少都已经经历了这个。
19We have pointed out that the seasons of refreshing are times of cooling, reviving, relieving. Have you ever entered into such a season of refreshing? Have you experienced such a time of joy and rest? Actually, every proper conversion is a season of refreshing. Every genuine regeneration is a time of enjoyment. When we were saved, we had a time of enjoyment. During that time we had joy and peace. We enjoyed Christ Himself as our joy and peace. To some extent, we all have experienced this.
20实际上，舒爽的时期就是基督自己。我们有祂，我们就得著祂作我们的舒爽，祂是我们的享受和平安。
20Actually, the season of refreshing is Christ Himself. When we have Him, we have Him as our refreshing. He is our enjoyment and peace
万物复兴
the restoration of all things
21在二十、二十一节彼得说，『祂也必差遣所豫先选定给你们的基督，就是耶稣。天必留祂，直到万物复兴的时候，就是神自古以来，藉著祂圣申言者的口所说的。』万物复兴的时候，就是千年国复兴的时候，如以赛亚十一章一至十节和六十五章十八至二十五节所豫言17:11的，以及基督在马太十七章十一节和十九章二十八节所指的。万物复兴的时候，要由基督的回来所带进。
21In 3:20 and 21 Peter says, “And He may send Him who has been appointed for you, Christ Jesus, whom heaven must indeed receive until the times of restoration of all things, of which God spoke through the mouth of His holy prophets from of old.” The times of restoration of all things are the times of restoration in the millennium, as prophesied in Isaiah 11:1-10 and 65:18-25, and referred to by Christ in Matthew and 19:28. The times of restoration of all things will be brought in by His coming back.