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使徒行传生命读经 · 第14篇

藉著彼得一班同工的职事，在犹太地的繁殖（九）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (9)
1读经：使徒行传三章一至二十六节。我们读圣经，也许仍然不知不觉的受传统神学的影响。我们需要丢弃老旧的传统神学，新鲜的回到圣经。如果我们这样读行传三章，就要看见主是神的仆人、圣别者、公义者、以及生命的创始者。我们也要注意三章十九节所说那舒爽的时期。我们已经指出，在我们的经历中，基督自己就是那舒爽的时期，因为祂是我们的享受、安息与平安。
1Scripture Reading: Acts 3:1-26 In our reading of the Bible we still may be influenced unconsciously by traditional theology. We need to drop the old traditional theology and come back to the Bible in a new, fresh way. If we read Acts 3 in this way, we shall see that the Lord is the Servant of God, the Holy One, the Righteous One, and the Author of life. We shall also pay attention to the seasons of refreshing spoken of in verse 19. As we have pointed out, in our experience Christ Himself is the season of refreshing, for He is our enjoyment, rest, and peace
2认识我们能彀享受主你曾听过你能彀享受主么？你曾听过一位讲员用『享受』这辞，说到你和主的关系么？许多信徒从未听过他们能彀享受主。在今天的宗教里，即使有对主的享受，也是微乎其微。然而靠著主的怜悯，我能见证，多年来我一直鼓励主的子民享受祂。
2KNOWING THAT WE CAN ENJOY THE LORD Have you ever heard that you can enjoy the Lord? Have you ever heard a speaker use the word “enjoy” with respect to your relationship with the Lord? Many believers have never heard that they can enjoy the Lord. In today’s religion there is little enjoyment of the Lord, if any. However, by the Lord’s mercy I can testify that for years I have been encouraging the Lord’sp eople to enjoy Him
3一九六五年我们在洛杉矶的特会讲到吃耶稣。在那次特会中，我们说到整本圣经中吃的这件事：生命树、逾越节的羊羔连同无酵饼和苦菜、吗哪、以及美地的出产。我们看了主在约翰六章论到吃祂，以及主设立祂桌子时，嘱咐门徒吃祂的身体。不仅如此，我们还看了主在启示录二章七节应许得胜者要吃生命树的果子。我们也看见启示录二十二章十四节的应许－那些洗净自己袍子的，可得权柄到生命树那里。有一位传道人参加了那次特会，后来他说他从未听说藉著吃主享受主。他不知道我在那里学到这一切关于吃主享受主的事。我用这个作例证，说明我们需要认识主耶稣是可享受的。有些信徒可能不认识基督能彀作他们的享受，因为他们读圣经的时候，在传统神学教训的影响之下。每当他们来读圣经，都戴著传统的『有色眼镜。』我们需要拿掉任何这样的『眼镜，』照著圣经的本色来读牠。如果我们这样作，就会注意行传三章那生命的创始者并舒爽的时期。
3In 1965 we had a conference in Los Angeles on eating Jesus. During that conference, we covered the matter of eating throughout the Bible: the tree of life, the Passover lamb with the unleavened bread and the bitter herbs, the manna, and the produce of the good land. We considered the Lord’s word in John 6 concerning eating Him and the charge, given by Him when He established His table, to eat His body. Furthermore, we considered the Lord’s promise in Revelation 2:7 that the overcomers will eat of the tree of life. We also saw the promise in Revelation 22:14, the promise that those who wash their robes may have the right to the tree of life. A certain preacher attended that conference. Afterward, he remarked that he had never heard about enjoying the Lord by eating Him. He wondered where I had learned all these things concerning eating the Lord and enjoying Him. I use this as an illustration of the need to realize that the Lord Jesus is enjoyable. Some believers may not realize that Christ can be their enjoyment, because they are under the influence of traditional theological teaching in their reading of the Bible. Whenever they come to the Bible, they wear the “colored glasses” of tradition. We need to take off any such “glasses” and read the Bible according to its own color. If we do this, we shall pay attention to the Author of life and the seasons of refreshing in Acts 3.
呼求主名
ENJOYING SEASONS OF REFRESHING
以享受舒爽的时期
BY CALLING ON THE NAME OF THE LORD
4如果我们享受基督，我们就有舒爽的时期。我们只要呼求主耶稣的名，就能享受舒爽的时期。呼喊『哦，主耶稣！』你就在舒爽的时期里。我们需要在婚姻生活里享受舒爽的时期。比方说，一位姊妹也许生丈夫的气。结果，她受捆绑，就像路加十三章十至十七节那个被撒但捆绑的驼背女人。作妻子的也许常常『驼背，』因为她生丈夫的气而受捆绑。姊妹如何能从这样的捆绑得释放？她只要呼喊『哦，主耶稣！』就能彀得释放。
4If we enjoy Christ, we shall have a season of refreshing. We can enjoy a season of refreshing simply by calling on the name of the Lord Jesus. Call “O Lord Jesus!” and you will be in a season of refreshing. We need to enjoy seasons of refreshing in our married life. For example, a sister may become angry with her husband. As a result, she is bound like the bent- doubled and Satan-bound woman in Luke 13:10- 17. Often a wife may be “bent-double” because she is bound by the anger she feels for her husband. How can a sister be released from such bondage? She can be released simply by calling, “O Lord Jesus
5每当我们受捆绑，就需要呼求主。然后我们能彀说，『阿们，主耶稣！我现今在舒爽的时期里。』我鼓励你们凭著呼求主名，享受舒爽的时期。有些人有许多神学知识，却可能不愿意呼求主名，他们也许怕『失面子。』但我们需要失去面子，好得著主耶稣。呼求主名是何等的享受！有时候当我呼求主，享受舒爽的时期，我在主里喜乐得忘形。一天过一天，从早到晚，我们只要凭著呼求主，就能彀享受舒爽的时期。有些人批评呼求主耶稣之名的作法，宣称那是我们发明的。呼求主是圣经的作法，这定然不是我们发明的。呼求主名不是新约的新作法，乃是开始于人类的第三代以挪士，（创四26，）接著还有其他许多人。（见徒二21注1。）
5Whenever we are bound, we need to call on the Lord. Then we shall be able to say, “Amen, Lord Jesus! I am now in a season of refreshing.” I encourage you to enjoy a season of refreshing by calling on the Lord’s name. Some who have a great deal of theological knowledge may be unwilling to call on the name of the Lord. They may be afraid of “losing face.” But we may need to lose our face in order to gain the Lord Jesus. What an enjoyment it is to call on His name! Sometimes I am beside myself with joy in the Lord when I call on Him and enjoy seasons of refreshing. Day by day, and throughout the day, we can enjoy seasons of refreshing simply by calling on the Lord. Some criticize the practice of calling on the name of the Lord Jesus and claim that it is something we have invented. Calling on the Lord is a biblical practice; it certainly is not something invented by us. Calling on the name of the Lord is not a new practice in the New Testament. It began with Enosh, the third generation of mankind (Gen. 4:26) and was continued by many others (see note on 2:21 in the Recovery Version of Acts
6有些人听到从以挪士就开始呼求主，也许说以挪士呼求主不像我们今天这样的呼求。对这我要回答：『那么以挪士怎样呼求主名？难道他说，「哦主，怜悯我。主，我在可怜的光景里，有许多难处。主，我能作甚么？」』
6When some hear that calling on the Lord began with Enosh, they may claim that Enosh did not call the way we do today. To this I would reply, “How then, did Enosh call on the name of the Lord? Did he say, ‘O Lord, have mercy on me. Lord, I am in a pitiful situation and have many problems. Lord, what can I do?’”
7我们只读一节圣经，无法明白呼求主名的方式；我们需要由整本圣经来看这件事。如果我们读旧约，从创世记四章到以赛亚十二章，就会找出呼求主名的方式。以赛亚特别指明，我们需要喜乐的呼求主：『所以你们必从救恩的泉源欢然取水。在那日，你们要说，当称谢耶和华，呼求祂的名，将祂所行的传扬在万民中，题说祂的名已被尊崇。』（赛十二3～4，另译。）我们欢乐的呼求主名，便从救恩的泉源取水。假定一位弟兄有许多难处，他的妻子住院，大儿子失业，小儿子在学校里功课不好。这位弟兄不该说，『主，我需要你怜悯我，因为我有大的需要。主，我的妻子住院，大儿子失业，小儿子功课不及格。主，请帮助我。』这弟兄不该这样祷告，他应当呼求主，说，『主耶稣，你是主！你是主宰一切的。主耶稣，我感谢你，你知道我的景况。主，你知道我的妻子住院，大儿子失业，小儿子功课不及格。哦，主耶稣！』这是刚强而喜乐的呼求主。这必定是新旧两约的圣徒呼求主名的方式。二章二十一节的『呼求』这辞，原文是由『在…上』和『按名呼叫』所组成的，因此是以听得见的声音呼叫，甚至像司提反一样大声呼喊。（徒七～60。）从这点我们看见，呼求主名是以听得见的声音呼求祂。这不是我们所发明的教训或作法，这是合乎圣经的事实。如果你研读新约圣经恢复本关于『呼求』的长注，（徒二21注1，）你会看见这作法多么合乎圣经。呼求主完全是根据旧约和新约的启示。不仅如此，我们从经历知道，当我们呼求主耶稣的名，我们就享受舒爽的时期。每当我们呼求祂，我们就在舒爽的时期里。这是主的话和我们经历中的事实。我鼓励你们试试看。
7We cannot understand the way to call on the name of the Lord by reading only one verse. Rather, we need to consider this matter throughout the Scriptures. If we read the Old Testament from Genesis 4 to Isaiah 12, we shall find out the way to call on the Lord. Isaiah, in particular, indicates that we need to call on the Lord joyfully: “Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the Lord, call upon His name, declare His doings among the people, make mention that His name is exalted” (Isa. 12:3-4). We draw water out of the wells of salvation by joyfully calling on the name of the Lord. Suppose a certain brother has a number of problems. His wife is in the hospital, his older son has lost his job, and his younger son is not doing well in school. This brother should not say, “Lord, I need You to have mercy on me because I am in great need. Lord, my wife is in the hospital, my elder son lost his job, and my younger son is failing in school. Lord, please help me.” Instead of praying in this way, the brother should call on the Lord and say, “Lord Jesus, You are the Lord! You are sovereign. Lord Jesus, I thank You that You know about my situation. You know, Lord, that my wife is in the hospital, that my older son lost his job, and that my younger son is failing in school. O Lord Jesus!” This is to call on the Lord strongly and joyfully. Surely this is the way the saints in both the Old Testament and in the New Testament called on the name of the Lord. The Greek word for “call” in 2:2 1 is epikaleo, composed of epi, upon and kaleo, call by name, that is, to call out audibly, even loudly, as Stephen did (7:59-60). From this we see that to call on the name of the Lord is to call on Him audibly. This is not a 59 teaching or practice invented by us; it is a scriptural fact. If you study the lengthy note on calling in the Recovery Version, you will see how scriptural this practice is. Calling on the Lord is fully grounded on the revelation in the Old Testament and in the New Testament. Furthermore, from experience we know that when we call on the name of the Lord Jesus, we enjoy a season of refreshing. Whenever we call on Him, we are in a season of refreshing. This is a fact in the Word and in our experience, and I encourage you to try it.
那医治者基督的各方面
ASPECTS OF CHRIST AS THE HEALER
8在三章二十二、二十三节，彼得指出主耶稣是申言者：『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，乃从民中灭绝。」』基督是申言者，为神说话，并且说出神。
8In 3:22 and 23 Peter points out that the Lord Jesus is a 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.” As the Prophet, Christ speaks for God, and He speaks forth God.
9在三章二十五节我们看见，主耶稣也是亚伯拉罕的后裔：『你们是申言者的子孙，也是神与你们祖宗所立之约的子孙，神在那约中，曾对亚伯拉罕说，地上万族，都要因你的后裔得福。』这节的『后裔』是指基督。（加三16。）在这里彼得似乎说，『犹太首领所轻弃的那位，就是拿撒勒人耶稣，乃是亚伯拉罕的后裔，地上的万国都要因祂得福。祂不仅是神的仆人、圣别者、公义者、生命的创始者、以及申言者－祂也是亚伯拉罕的后裔，全地都要因祂得福。』行传三章的医治者是奇妙的。我们应当从医治转离，注意医治者。我们赏识医治，但我们更多多的赏识医治者。那医治者乃是地上的万族－一切种族、肤色和国籍的人－都要因祂得福的那位。我们读行传三章，需要注意一切与基督这医治者有关的点。祂是神的仆人并圣别者－绝对为著神的那位。祂是公义者，祂与神，与人，并与天上地上一切的事物都是对的。不仅如此，祂也是生命的创始者；祂不仅是生命－祂乃是生命的起始者，生命的源头与起源。祂也带进舒爽的时期；当我们接触祂，我们就在舒爽的时期里。这医治者也是申言者，为神说话，并说出神来。末了。祂是那后裔，地上的万族都要因祂得福。我们读行传三章，也许没有注意这章所启示，基督这医治者的各方面。我们怎么可能读这章而看不见这些事？因著传统神学的影响就可能这样。我们读行传三章时，这影响会叫我们看不见一切与基督这医治者有关的不同事物。我们需要看见那医治者就是仆人、圣别者、公义者、生命的创始者、申言者、以及后裔－地上的万族都要因祂得福。祂是何等一位医治者！我们无须注意医治，我们需要享受医治者。只要我们有那医治者，我们就有舒爽的时期。
9In 3:25 we see that the Lord Jesus is also the seed of Abraham: “You are the sons of the prophets and of the covenant which God covenanted with your fathers, saying to Abraham, And in your seed shall all the families of the earth be blessed.” In this verse the “seed” refers to Christ (Gal. 3:16). Here Peter seems to be saying, “The man Jesus, the Nazarene, the One despised by the Jewish leaders, is the seed of Abraham in whom all the nations of the earth will be blessed. Not only is He God’s Servant, the Holy One, the Righteous One, the Author of life, and the Prophet— He is also the seed of Abraham, in whom the entire earth will be blessed.” The Healer in Acts 3 is marvelous. We should turn from the healing and pay attention to the Healer. We appreciate the healing, but we appreciate the Healer much more. This Healer is the One in whom all the families of the earth, all races, colors, and nationalities, will be blessed. In our reading of chapter three of Acts we need to pay attention to all the points related to Christ as the Healer. He is the Servant of God and the Holy One, the One who was absolutely for God. As the Righteous One, He is right with God, with man, and with every thing in the heavens and on the earth. Furthermore, He is the Author of life. He is not only life—He is the Originator of life, the source and origin of life. He also brings in seasons of refreshing. When we contact Him, we are in a season of refreshing. This Healer is also the Prophet speaking for God and speaking forth God. Finally, He is the seed in whom all the families of the earth will be blessed. We may read Acts 3 without paying attention to the aspects of Christ as the Healer revealed in this chapter. How is it possible for us to read this chapter without seeing these things? It is possible because of the influence of traditional theology. In our reading of Acts 3, this influence may keep us from seeing all the different matters related to Christ as the Healer. We need to see that the Healer is the Servant, the Holy One, the Righteous One, the Author of life, the Prophet, and the seed in whom all the families of the earth will be blessed. What a Healer He is! Instead of caring for healing, we need to enjoy the Healer. As long as we have the Healer, we shall have the seasons of refreshing.
10神差遣升天的基督彼得在许多不同的方面陈明基督这医治者之后，就在三章二十六节下结论说，『神既兴起祂的仆人，就先差祂到你们这裹来，祝福你们，叫你们各人回转，离开邪恶。』神已经在五旬节那天，藉著浇灌下祂的灵，先差升天的基督回到犹太人那里。因此，神所浇灌下来的灵，就是神所复活并高举到诸天之上的基督。使徒传讲并供应这位基督时，就把那灵供应给人。
10GOD’SS ENDING OF THE ASCENDED CHRIST After presenting Christ as the Healer in a number of different aspects, Peter utters a concluding word in verse 26: “To you first, God, having raised up His Servant, has sent Him to bless you in turning away each one of you from your wickedness.” God has sent back the ascended Christ to the Jews first by pouring out His Spirit on the day of Pentecost. Hence, the Spirit God poured out is the very Christ God raised and exalted to the heavens. When the apostles preached and ministered this Christ, the Spirit was ministered to people
11彼得讲说二十六节所记载的话时，神的仆人已经升上诸天，并且还在那里。但彼得告诉百姓，神已经差遣基督来祝福他们。这是甚么意思？事实上，神已经把基督接到诸天里，但彼得在这里说，神已经差遣这位升天者到百姓那里。神是怎样差遣这升天的基督到犹太人那里？是藉著浇灌下那灵而差遣祂。这就是神差遣升天的基督到百姓那里的方式。这含示所浇灌下来的那灵，实际上就是升天的基督自己。所浇灌下来的那灵来到百姓那里，就是基督－那升天者－被神差遣到他们那里。从这里我们看见，所浇灌下来的那灵与升天的基督是同一位。在神的经纶里，为著祂百姓的经历，升天的基督与所浇灌下来的那灵乃是一。在神的经纶里，基督与那灵是一，是为著给我们享受。彼得向百姓陈明基督，说到祂是神的仆人、圣别者、公义者、生命的创始者、申言者、以及那后裔－我们在祂里面得著神的祝福。然后彼得下结论说，『神既兴起祂的仆人，就先差祂到你们这里来，祝福你们…。』这里彼得似乎是说，『神已先差这位到你们这里来，祝福你们。神如何差遣基督？乃是藉著浇灌下祂的灵而差遣基督，为要祝福你们。现在你们需要接受这一位；祂离你们不远。虽然祂在诸天之上，但就经纶说，祂在你们中间乃是所浇灌下来的灵，为要祝福你们。你们若呼求祂的名，就得著祂的人位－圣灵。名是「耶稣，」人位却是那灵。你们要呼求主耶稣的名，接受那灵，就会得著神的祝福。』这是我们得著祝福的路；这祝福乃是神藉著差遣升天的基督这赐生命的灵回到我们这里，所要赐给我们的。
11At the time Peter was speaking the word recorded in verse 26, God’s Servant had ascended to the heavens and was still there. Nevertheless, Peter told the people that God had sent Christ to bless them. What does this mean? Actually, God has received Christ into the heavens. But here Peter says that God has sent this ascended One to the people. In what way did God send the ascended Christ to the Jews? God sent Him by pouring out the Spirit. That was God’sway of sending the ascended Christ to the people. This implies that the outpoured Spirit is actually the ascended Christ Himself. When the outpoured Spirit came to the people, that was Christ, the ascended One, sent by God to them. From this we see that the poured-out Spirit is identical to the ascended Christ. In God’secon o my for the experience of His people, the ascended Christ and the poured-out Spirit are one. In God’secon o my Christ and the Spirit are one for our enjoyment. In presenting Christ to the people, Peter spoke of Him as God’s Servant, the Holy One, the Righteous One, the Author of life, the Prophet, and the seed in whom we receive God’s blessing. Then Peter concludes by saying, “To you first, God, having raised up His Servant, has sent Him to bless you....” Here Peter seems to be saying, “God has sent this One first to you to bless you. How did God send Him? He sent Him in the way of pouring out His Spirit to you in order to bless you. Now you need to receive this One. He is not far from you. Although He is in the heavens, economically He is among you as the poured-out Spirit to bless you. If you call on His name, you will receive His person—the Holy Spirit. The name is Jesus’ but the person is the Spirit. Call on the name of the Lord Jesus and receive the Spirit. Then you will have God’s blessing.” This is the way for us to receive the blessing God intends to give us by sending the ascended Christ back to us as the life-giving Spirit