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使徒行传生命读经 · 第15篇

藉著彼得一班同工的职事，在犹太地的繁殖（十）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (10)
1读经：使徒行传四章一至三十一节。在本篇信息中，我们要来看行传四章一至三十一节。这些经节描述犹太宗教徒逼迫的开始。行传四章一至三十一节可分为六段：议会的捉拿并审问，（徒四1～7，）彼得的见证，（徒四8～12，）议会的禁止，（徒四13～18，）彼得和约翰的答言，（徒四19～20，）议会的释放彼得和约翰，（徒四21～22，）以及召会的赞美与祷告。（徒四23～。）我们先大体的看四章一至三十一节，然后接著详细的看十一、十二节。
1Scripture Reading: Acts 4:1-31 In this message we shall consider 4:1-31. These verses describe the beginning of the persecution by the Jewish religionists. Acts 4:1-31 may be divided into six sections: arrest and inquiry by the Sanhedrin (vv. 1-7), Peter’s testimony (vv. 8-12), the Sanhedrin’s prohibition (vv. 13-18), Peter and John’s reply (vv. 19-20), the Sanhedrin’s release of Peter and John (vv. 21-22), and the church’sp raise and prayer (vv. 23-31). Let us consider 4:1-31 in a general way and then go on to consider verses 11 31 and 12 in detail.
2议会的捉拿并审问
2arrest and inquiry by the Sanhedrin
3四章一、二节说，『使徒对百姓说话的时候，祭司们、守殿官和撒都该人，来到他们那里，因他们教训百姓，凭著耶稣宣传从死人中的复活，就很恼怒。』这里的『守殿官』就是殿的守卫队长。撒都该人是犹太教的一派，（徒五17，）他们不相信复活，也不相信有天使和灵。（太二二23，使二三8。）施浸者约翰和主耶稣，都斥责法利赛人和撒都该人为毒蛇之种。（太三7，十二，二三33。）主警告门徒要提防他们的教训。(太十六6，12。）
3Verses 1 and 2 say, “And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, being greatly disturbed because of their teaching the people and announcing in Jesus the resurrection from the dead.” The “captain” here is the captain of the temple guard. The Sadducees were a sect within Judaism (5:17). They did not believe in the resurrection, nor in angels, nor in spirits (Matt. 22:23; Acts 23:8). Both the Pharisees and the Sadducees were denounced by John the Baptist and the Lord Jesus as a brood of vipers (Matt. 3:7; 12:34; 23:33). The Lord warned His disciples 34 against their doctrines (Matt. 16:6-12).
4撒都该人因彼得和约翰教训百姓，凭著耶稣宣传从死人中的复活，就很恼怒。四章二节的『凭著耶稣，』按原文直译为『在耶稣里。』这辞是指在耶稣的能力里，带著耶稣的性情和特性。彼得和约翰被收在监里。（徒四3。）『到了第二天，百姓的官长、长老和经学家，在耶路撒冷聚集，又有大祭司亚那和该亚法、约翰、亚力山大、并所有大祭司的亲族，都在那里。』（徒四5～。）这是犹太议会的聚集。（徒四15。）犹太首领所组成的这议会，在四福音里成了主耶稣和祂职事最激烈的对头，并将祂定了死罪。（太二六59。）现今，同一个议会及其构成分子，在本书里开始逼迫使徒和他们的职事。（徒五21，六12，二二30。）这指明犹太教已经落入神的仇敌，魔鬼撒但的手中，被撒但用以阻挠并图谋破坏神新约经纶的行动。这行动是为著完成祂永远的定旨，就是藉基督福音的传扬，建立并建造众召会，将祂的国带到地上。
4The Sadducees were greatly disturbed that Peter and John were teaching the people and announcing in Jesus the resurrection from the dead. In 4:2 the preposition “in” denotes in the power of, and with the nature and character of. Peter and John were placed in custody (v. 3). “And it came about on the next day that their rulers and elders and scribes were gathered together in Jerusalem, and Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of high-priestly descent” (vv. 5-6). This was a gathering of the Jewish Sanhedrin (v. 15). It was this Sanhedrin composed of 6 the Jewish leaders that became the strongest opponent of the Lord Jesus and His ministry in the four Gospels and condemned Him to death (Matt. 26:59). Now it was the same Sanhedrin with its constituents that began the persecution of the apostles and their ministry in Acts (5:21; 6:12; 22:30). This indicates that Judaism had fallen into the hand of God’s enemy, Satan, the Devil, and was being used by him to frustrate and attempt to destroy God’s move in His New Testament economy for the carrying out of His eternal purpose, which is to bring His kingdom to the earth by the establishing and building up of the churches through the preaching of the gospel of Christ.
5四章六节除了题到大祭司亚那，还题到该亚法、约翰以及亚力山大。该亚法是大祭司。(路三2。）约翰和亚力山大也许是大祭司的亲戚。无论如何，他们必定是犹太人中的显要，因为他们与犹太议会（徒四15）的首领一同列名。行传四章七节说，『他们叫使徒站在当中，查问说，你们用甚么能力，或在谁的名里作这事？』他们的问题是问到三章瘸者得著医治的事。『用甚么能力，或在谁的名里，』按原文直译应为『凭著何种能力，或在何样的名里。』
5In addition to Annas the high priest, 4:6 mentions Caiaphas, John, and Alexander. Caiaphas was a high priest (Luke 3:2). John and Alexander may have been kindred of the high priest. In any case, they must have been dignitaries among the Jews, since they are named with the leaders of the Jewish Sanhedrin (Acts 4:15). Acts 4:7 says, “And having stood them in the midst, they inquired, By what power or in what name did you do this?” Their question refers to the healing of the lame man in chapter three. Literally, the Greek words rendered “by what power or in what name” mean “by what sort of power and in what kind of name
彼得的见证
Peter’s testimony
68行传四章八至十二节是彼得的见证。八至十节说，『那时，彼得被圣灵充溢，对他们说，百姓的官长和长老阿，若是今日，因为在一个病人身上所行的善事，审问我们他是怎么得了拯救的，你们众人和以色列众百姓就当知道，乃是在拿撒勒人耶稣基督，就是你们所钉十字架，神从死人中所复活者的名里，在这名里，这人才站在你们面前健康完好。』在第八节中，彼得是在外面和经纶一面被圣灵充溢。然后彼得告诉他们，那瘸者得著医治乃是『在拿撒勒人耶稣基督…的名里。』我们已经看见，『拿撒勒人』这辞指明犹太首领所轻弃的那位。（约一45～46，使二二8，二四5。）十节的『你们』是强调的，彼得在这里强调一个事实：他们将主耶稣钉十字架，神却叫祂从死人中复活了。在十一、十二节彼得接著说，『祂是你们匠人所轻弃的石头，已成了房角的头块石头。除祂以外，别无拯救，因为在天下人间，没有赐下别的名，我们可以靠著得救。』十一节是引自诗篇一百十八篇二十二节。主耶稣在马太二十一章四十二节也引用这节，指明祂是为著神建造的石头；（赛1二八16，亚三9，彼前二4；）而『匠人』是犹太首领，他们原该为著神的建造而工作。祂的话揭示犹太首领弃绝祂，神却宝贵祂，为要在地上，在祂的子民中间建造祂的居所。因著这话，彼得得知主是神所宝贵的宝贵石头，就如他在彼前二章四至七节所解释的。彼得引用这话，指明他不仅传扬基督是拯救罪人的救主，也传扬基督是为著神建造的石头。这样一位基督，乃是罪人惟一的救恩。祂的名为犹太首领所轻弃，却为神所宝贵并高举，（腓二9～10，）在天下人间，靠著这独一的名，罪人必然得救，（徒四12，）不仅脱离罪，（太一21，）而且有分于神的建造。（彼前二5。）
6In 4:8-1 2 we have Peter’s testimony. Verses through 10 say, “Then Peter, filled with the Holy Spirit, said to them, Rulers of the people and elders, if we today are being examined regarding a good deed done to a sick man, by what means this man has been healed, let it be known to you all, and to all the people of Israel, that in the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead, in this name this man stands before you well.” In verse 8 Peter was filled with the Holy Spirit outwardly and economically. Then Peter told them that the lame man was healed “in the name of Jesus Christ the Nazarene.” We have seen that the word “Nazarene” indicates the One despised by the Jewish leaders (John 1:45-46; Acts 22:8; 24:5). In verse 10 “you” is emphatic. Here Peter emphasizes the fact that they crucified the Lord Jesus, but God raised Him from the dead. In verses 11 and 12 Peter went on to say, “This is the stone which was despised by you, the builders, which has become the cornerstone. And there is no salvation in any other; for neither is there another name under heaven given among men in which we must be saved.” Verse 11 is a quotation from Psalm 118:22. The Lord Jesus also quoted this verse in Matthew 21:42, where He was indicating that He is the stone for God’s building (Isa. 28:16; Zech. 3:9; Pet. 2:4), and the “builders” were the Jewish leaders, who were supposed to work on God’s building. His word unveiled the Jewish leaders’ rejection of Him and God’s honoring of Him for the building of His habitation among His people on earth. By this word Peter learned to know the Lord as the precious stone held in honor by God, as he expounded concerning Him in his first Epistle (1 Pet. 2:4-7). Peter’s quoting of this word indicates that he preached Christ not only as the Savior for the salvation of sinners, but also as the stone for God’s building. It is such a Christ who is the unique salvation to sinners and in whose unique name under heaven, a name despised and rejected by the Jewish leaders but honored and exalted by God (Phil. 2:9-10), sinners must be saved (Acts 4:12).
7十一节的『轻弃』这辞，原文含藐视、视为无有之意。（参可九12。）匠人所轻弃、藐视、视为无有的石头，已成了房角的头块石头。基督不仅是基石(赛二八16）和顶石，（亚四7，）也是房角石。
7In verse 11 the Greek word translated “despised” also means rejected (see Matt. 21:42). The stone despised, rejected, by the builders has become the cornerstone. Literally, the Greek words rendered “cornerstone” mean head of the corner. Christ is not only the foundation stone (Isa. 28:16) and the topstone (Zech. 4:7) but also the cornerstone
召会的赞美与祷告
the church’sp raise and prayer
8在议会的禁止、(徒四13～18、）彼得和约翰的答言、（徒四19～20、）议会的释放彼得和约翰（徒四21～22）23之后，就有召会的赞美与祷告。（徒四23～31。）二十三节说，『二人既被释放，就到自己的人那里去，把祭司长和长老所说的话，都报告他们。』自己的人是指召会的人。他们因著呼求耶稣的名而与犹太人不同，且从犹太人中分别出来。（徒九14。）一切主内
8After the Sanhedrin’s prohibition (vv. 13-18), Peter and John’s reply (vv. 19-20), and the Sanhedrin’s release of Peter and John (vv. 21-22), we have the church’sp raise and prayer (vv. 23-31). Verse says, “And being released, they went to their own people and reported whatever the chief priests and the elders had said to them.” Their own people were the church people, who were made distinct and separate from the Jews by calling on the name of Jesus (9:14).
9的弟兄姊妹，都是我们信徒自己的人。
9
10二十四至二十六节接著说，『他们听见了，就同心合意的高声向神说，主宰阿，你是造天、地、海和其中万物的。你曾藉著圣灵，托你仆人我们祖宗大卫的口，说，「外邦为甚么吼闹，万民为甚么谋算虚妄的事？地上的君王一齐起来，臣宰也聚集在一起，要抵挡主并祂的受膏者。」』二十四24节的『主宰』这辞，原文意思是（奴仆的）主人，有绝对主权的人，如在路加二章二十九节，犹大四节，启示录六章十节，提前六章一至二节者。二十五节的『吼闹』这辞，原文意思是如马喷鼻作声，因此是傲慢、无礼。
10Verses 24 through 26 continue, “And when they heard this, they lifted up their voice with one accord to God and said, O Lord, You who have made the heaven and the earth and the sea and all things in them, who through the Holy Spirit, by the mouth of our father David Your servant, said, Why did the nations rage, and the peoples imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together against the Lord and against His Christ.” The Greek word rendered “Lord” in verse is not kurios, the usual word for Lord, but despotes, which denotes the master of a slave, one who has absolute sovereign power, as in Luke 2:29; Jude 4; Revelation 6:10; 1 Timothy 6:1-2. Originally, the word rendered “rage” in verse 25 meant to snort like a horse; hence, to be haughty, insolent.
11二十七、二十八节接著说，『希律和本丢彼拉多，同外邦人和以色列民，果真在这城里聚集，要抵挡你所膏的圣仆耶稣，成就你手和你定议所豫定必有的事。』二十八节的『豫定』这辞使我们想起二章二十三节『神的定议先见。』主耶稣钉十字架乃是特意成就三一神的神圣定议。按照四章二十九至三十一节，他们为著放胆讲说主的话祷告。『祈求完了，聚会的地方震动，他们就都被圣灵充溢，放胆讲说神的话。』（徒四31。）他们就像八节的彼得，在外面和经纶一面被圣灵充溢。彼得和约翰在议会跟前
11Verses 27 and 28 continue, “For truly in this city, there were gathered together against Your holy Servant Jesus, whom You did anoint, both Herod and Pontius Pilate with the nations and the peoples of Israel, to do whatever Your hand and Your counsel predestined to take place.” The word “predestined” in verse 28 may remind us of the “determined counsel and foreknowledge of God” in 2:23. The crucifixion of the Lord Jesus was a purposeful fulfillment of the divine counsel determined by the Triune God. According to 4:29-31, they prayed for boldness to speak the Lord’sword. “And as they were beseeching, the place in which they were gathered was shaken, and they were all filled with the Holy Spirit, and spoke the word of God with boldness” (v. 31). Like Peter in verse 8, they were filled with the Holy Spirit outwardly and economically. PETER AND JOHN BEFORE THE SANHEDRIN
12行传四章的要点是说到三章所启示那医治者基督。行传三章所记载的医治不是发生在圣城之外，乃是发生在城内，并且就在殿里。因此，许多在殿里的人都牵涉在这事例中。犹太教的官长和治理者，不许可使徒在他们所否认、定死罪并杀害者的名里，作任何的活动。但他们不能否认这件事实：那瘸者已经得了医治，并且是藉耶稣的名，而不是凭人的能力。不仅如此，彼得和约翰是加利利人，不是耶路撒冷的居民，他们来自被藐视的加利利地区。末了，起了大骚动，犹太首领很难处理那光景。犹太首领不能赞成加利利的渔夫，也不能同意加利利渔夫在他们所否认并钉十字架者的名里所作的。所以，他们不能保持静默，就来在一起开会。四章十五节说，『于是吩咐他们到议会外面去，就彼此商议。』议会是由祭司长、长老、律法师和经学家组成的，是犹太人的最高法庭。（路二二66，徒五27，34，41。）议会有权柄决断事情，而不必就教于更高的权柄。
12The crucial point in Acts 4 concerns Christ the Healer revealed in chapter three. The healing recorded in Acts 3 did not take place outside the holy city; it happened not only in the city but on the premises of the temple. Hence, many of those in the temple became involved in this case. However, the rulers and administrators in Judaism did not agree with any activity done in the name of the One they denied, condemned to death, and killed. But they could not deny the fact that the lame man had been healed, and he had been healed through the name of Jesus, not by human ability. Moreover, Peter and John were Galileans, not residents of Jerusalem. They came from the despised region of Galilee. Finally, there was great turmoil, and it was difficult for the Jewish leaders to handle the situation. The Jewish leaders could not go along with the Galilean fishermen nor agree with what they did in the name of the One they denied and crucified. Therefore, unable to keep silent, they came together and held a counsel. Acts 4:15 says, “But having ordered them to go away outside the Sanhedrin, they conferred with one another.” The Sanhedrin was a council composed of the chief priests, the elders, the lawyers, and the scribes. It was the highest court of the Jews (Luke 22:66; Acts 5:27, 34, 41). The Sanhedrin had the authority to decide matters without consulting a higher power.
13我们在行传四章看见，议会非常谨慎的处理彼得和约翰的事件。他们彼此商议说，『我们当怎样办这两个人?因为藉著他们确实有一件明显的神迹行出来了，凡住耶路撒冷的人都知道，我们也不能不承认。惟恐这事越发传布在民间，我们必须恐吓他们，叫他们不要再靠这名对任何人讲论。于是叫了他们来，吩咐他们，绝对不要靠耶稣的名讲论、施教。』(徒四16～。）『官长因百姓的缘故，找不出办法刑罚他们，只好再恐吓一番，把他们释放了；这是因众人为所发生的事，都荣耀神。』（徒四21。）议会也许害怕，他们若刑罚彼得和约翰，百姓会用石头打他们，因此就把彼得和约翰释放了。
13In Acts 4 we see that the Sanhedrin handled the matter concerning Peter and John in a very cautious way. They conferred with one another and said, “What shall we do to these men? For that indeed a notable sign has occurred through them is manifest to all those dwelling in Jerusalem, and we cannot deny it. But in order that it may not be spread further among the people, let us threaten them to speak no longer to any man in this name. And having called them, they charged them not to utter anything at all nor teach in the name of Jesus” (vv. 16-18). After threatening 18 them, “they released them, finding no way how they could punish them on account of the people, because they all were glorifying God for what had happened” (v. 21). Perhaps fearing that the people might stone them if they punished Peter and John, the Sanhedrin released them.
基督是为著神建造的石头
CHRIST AS THE STONE FOR GOD’S BUILDING
14彼得和约翰被查问是用甚么能力，或在谁的名里医治那瘸者，彼得就抓住机会，更多述说作医治者的基督。因此，四章实际上是彼得陈明那医治者的继续。他在三章陈明这位医治者的六方面：神的仆人、圣别者、公义者、生命的创始者、申言者以及那后裔－地上万族都要因祂得福。这医治者的各方面都是为叫我们得益处。但在四章彼得特别陈明这医治者为著神的一方面：祂是为著神建造的石头。
14When Peter and John were asked by what power or in what name they healed the lame man, Peter took the opportunity to say more concerning Christ as the Healer. Chapter four, therefore, is actually the continuation of Peter’s presentation of the Healer. In chapter three he presented this Healer in six aspects: God’s 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. All these aspects of the Healer are for our benefit. But in chapter four Peter presents an aspect of the Healer that is especially for God; he presents Christ as the stone for God’s building
石头救主
The Stone-Savior
15行传四章十二节说，『除祂以外，别无拯救，因为在天下人间，没有赐下别的名，我们可以靠著得救。』这节常用于福音的传扬，但你曾听过人把这节和十一节连在一起使用么？行传四章十一节说，『祂是你们匠人所轻弃的石头，已成了房角的头块石头。』这两节指明十一节的石头是救主。匠人所轻弃的石头，已成了房角的头块石头，除了祂的名以外，别无拯救。我们惟有在耶稣的名里才能得救，而耶稣是那石头。这意思是我们有一位石头救主。在四福音里，在马太有君王救主，在马可有奴仆救主，在路加有人救主，在约翰有神救主。现今在行传有石头救主。我们的救主不仅是君王、奴仆、人和神－祂也是为著神建造的石头。
15Acts 4:12 says, “And there is no salvation in any other; for neither is there another name under heaven given among men in which we must be saved.” This verse is often used in the preaching of the gospel. But have you ever heard it used in relation to verse 11? Acts 4:11 says, “This is the stone which was despised by you, the builders, which has become the cornerstone.” These verses indicate that the stone in verse 11 is the Savior. The stone despised by the builders has become the cornerstone, and there is no salvation in any other name. We can be saved only in the name of Jesus, and Jesus is the stone. This means that we have a Stone- Savior. In the four gospels we have the King-Savior in Matthew, the Slave-Savior in Mark, the Man-Savior in Luke, and the God-Savior in John. Now in the book of Acts we have the Stone-Savior. Our Savior is not only the King, a Slave, a Man, and God—He is also a stone for God’s building
16彼得和约翰在四章七节被查问是用甚么能力，或在谁的名里医治那瘸者，彼得就在十节说，『你们众人和以色列众百姓就当知道，乃是在拿撒勒人耶稣基督，就是你们所钉十字架，神从死人中所复活者的名里，在这名里，这人才站在你们面前健康完好。』在这里彼得放胆讲说耶稣基督的名。然后他在十一节说，这名是匠人所轻弃的石头。虽然彼得是没有学问的平民，（徒四，）他却能彀宣告耶稣基督是匠人所轻弃的石头。轻弃这石头的匠人是谁？这些匠人乃是议会的首领。
16In 4:7 Peter and John were asked by what power or in what name they had healed the lame man. Then in verse 10 Peter said, “Let it be known to you all, and to all the people of Israel, that in the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead, in this name this man stands before you well.” Here Peter speaks boldly concerning the name of Jesus Christ. Then in verse 11 he says that this name is the stone which was despised by the builders. Although Peter was uneducated and unlearned (v. 13) he could nevertheless declare that Jesus Christ is the stone despised by the builders. 13 Who were the builders who despised this stone? These builders were the leaders in the Sanhedrin.
神永远居所的建造
The Building of God’s Eternal Habitation
17我们读使徒行传，也许还在传统神学的影响之下；因这影响，我们只认识耶稣这名是为著救恩，以及没有赐下别的名，叫我们可以靠著得救。我们没有接下去看石头与匠人的意义。尤其我们没有问这些匠人应该建造甚么。他们应该建造甚么？有些人以为他们在建造犹太教，在建造一种宗教。然而神无意要建造犹太教或任何一种宗教。犹太首领，就是匠人，不认识神的经纶。同样的，今天许多信徒也不认识神的经纶。我们已经出版数百篇生命读经的信息，说到关于神经纶的许多事。我们已经指出，神的经纶是要在这宇宙中建造祂的居所。天不是神永久的居所；天乃是神暂时的住处。圣经清楚的启示，神不满意于永远留在天上。
17In our reading of the book of Acts we may still be under the influence of traditional theology. Due to this influence, we may realize only that the name of Jesus is for salvation, that there is no other name given for us to be saved. We may not go on to consider the significance of the stone and the builders. In particular, we may not ask what these builders were building. What were they building? Some may think that they were building Judaism, that is, building a religion. However, it is not God’sin tent i on to build up Judaism or any kind of religion. The Jewish leaders, the builders, did not know God’secon o my. Likewise, many believers today do not know what God’secon o my is. We have put out hundreds of Life-study Messages, and in these messages we have covered many things concerning God’secon o my. We have pointed out that God’secon o my is to build up His habitation in this universe. Heaven is not God’s permanent habitation; rather, heaven is God’s temporary residence. The Bible reveals clearly that God is not satisfied to stay forever in heaven
神人调和
The Mingling of God with Man
18圣经向我们启示神有一个经纶。神的经纶就是神的计画，安排，行政，要成就一些事。神在祂经纶里想要成就的乃是建造祂永远的居所。神永远的居所是甚么？神永远的居所乃是祂自己与人的相调，就是神与人性的调和。天地都不是令神满意的居所。除了神人调和之外，没有甚么彀资格作神的居所。虽然这事在旧约里很少见到，但在新约里已经完全被启示出来，尤其是在约翰福音。
18The Bible reveals to us that God has an economy. God’secon o my is a plan, an arrangement, an administration, to accomplish something. What God intends to accomplish in His economy is to build up His eternal habitation. What is God’s eternal habitation? God’s eternal habitation is the blending of Himself with man, the mingling of God with humanity. Neither heaven nor earth is God’s habitation for His satisfaction. Nothing other than the mingling of God with man is qualified to be God’s dwelling place. Although we see little concerning this in the Old Testament, it is revealed in full in the New Testament, in particular, in the Gospel of John.
19约翰一章十四节说，『话成了肉体，支搭帐幕在我们中间。』话，就是神，（约一1，）成了肉体，支搭帐幕在我们中间。这节的『支搭帐幕』这辞，含意很丰富，表征成为肉体的那位就是神与人的调和。这调和是神的帐幕，使神能居住在那里。不仅如此，在这帐幕里，神所拣选的人能事奉神，并与神同在。因此，在约翰一章十四节，我们看见神与人在成为肉体里的调和，成为神的帐幕，神的居所。在约翰十四章二十三节主耶稣说，『人若爱我，就必遵守我的话，我父也必爱他，并且我们要到他那里去，同他安排住处。』在这里我们看见子与父要到爱主耶稣的人那里，同那人安排住处。然后在约翰十五章四节主接著说，『你们要住在我里面，我也住在你们里面。』在这里主指明，祂可以成为我们的住处，我们的居所，我们也需要成为祂的住处。主似乎说，『你们要住在我里面，使我可以住在你们里面。你们要作我的住处，使我可以作你们的住处。』在这里有神与人的调和，作为相互的居所。你曾听过这样的事么？在传统神学的教训里没有这样的观念。
19John 1:14 says, “The Word became flesh and tabernacled among us.” This word refers to the incarnation: the Word, which is God (John 1:1), became flesh and tabernacled among us. The word “tabernacled” in this verse is rich in its significance. It signifies that the incarnated One is the very mingling of God and man. This mingling is God’s tabernacle, where God can dwell. Furthermore, in this tabernacle God’s chosen people can serve God and stay with Him. Therefore, in John 1:14 we see the mingling of God with man in the incarnation to become God’s tabernacle, His dwelling place. In John 14:23 the Lord Jesus says, “If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make an abode with him.” Here we see that the Son and the Father will come to the one who loves the Lord Jesus and make an abode with that one. Then in John 15:4 the Lord goes on to say, “Abide in Me and I in you.” Here the Lord indicates that He may become our abode, our abiding place, and that we need to be His abode. The Lord seems to be saying, “Abide in Me so that I may abide in you. Be My abode so that I may be your abode.” Here we have the mingling of God and man for a mutual dwelling place. Have you ever heard anything concerning this? There is not such a concept in traditional theological teachings
在复活里的建造
A Building in Resurrection
20在约翰二章十九节主耶稣说，『你们拆毁这殿，我三日内要将牠建立起来。』按照约翰二章二十一节：『耶稣是以祂的身体为殿说的。』在这里主似乎说，『你们犹太首领本该是匠人，然而，至终你们却拆毁这殿；但我三日内要将牠建造起来。我在复活里要将你们所拆毁的建造起来。』这复活里的建造不仅包含耶稣基督自己，也包含所有相信祂的人。至终，祂和所有的信徒要建造在一起，成为神的居所，这居所在新约里称为神的家，召会。（提前三15。）
20In John 2:19 the Lord Jesus says, “Destroy this temple, and in three days I will raise it up.” According to John 2:21, “He spoke of the temple of His body.” Here the Lord seems to be saying, “You Jewish leaders should be builders. However, eventually you will destroy this temple. But I will build it up in three days. In resurrection I shall build up what you have destroyed.” This building in resurrection includes not only Jesus Christ Himself, but also all those who believe in Him. Ultimately, He and all the believers will be built together into the habitation of God, which in the New Testament is called the house of God, the church (1 Tim. 3:15
21现在我们能彀看见，神的经纶是要为祂自己，并为祂所拣选的人建造永远的居所。这居所实际上乃是神与祂所拣选之人的调和。
21Now we can see that God’s economy is to build an eternal habitation for Himself and for His chosen people. This habitation is actually the mingling of God with His chosen people.
相互的居所
a mutual dwelling place
22在旧约里我们能找到以神作我们居所的思想。比方，申命记三十三章二十七节说，『永远的神是你的居所。』（直译。）摩西在诗篇九十篇一节说，『主阿，你世世代代作我们的居所。』在这两节里我们清楚的看见，神是我们的居所。不过，在旧约里我们看不见一节圣经告诉我们，我们这班神所拣选的人是祂的居所。但新约清楚的启示，有一个宇宙的建造，就是神与祂所拣选的人相互的建造。这居所是神作我们的居所，也是我们作神的居所。这奇妙的居所就是神的建造。
22The thought of having God as our habitation can be found in the Old Testament. For example, Deuteronomy 33:27 says, “The eternal God is thy dwelling-place” (ASV). In Psalm 90:1 Moses says, “Lord, thou hast been our dwelling place in all generations.” In these verses we see clearly that God is our habitation. However, in the Old Testament we cannot see a verse telling us that we, God’s chosen people, are His habitation. But the New Testament reveals clearly that there is a universal building, and this building is the mutual building of God and His chosen people. Actually, this habitation is God as our dwelling place and we as God’s dwelling place. This wonderful dwelling place is God’s building
23神要用摩西、君王、申言者、以及所有的犹太首领来建造这居所。所以，行传四章十一节的匠人，应当是指神宇宙居所的匠人。
23God intended to use Moses, the kings, the prophets, and all the Jewish leaders to build this habitation. Therefore, the builders in Acts 4:11 should refer to the builders of God’s universal habitation