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使徒行传生命读经 · 第18篇

藉著彼得一班同工的职事，在犹太地的繁殖（十三）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (13)
1读经：使徒行传五章十七至四十二节。在行传五章十七至四十二节，我们看见犹太宗教徒逼迫的延续。这段话包括四件事：议会的捉拿与主的解救、（徒五17～28）使徒的见证、（徒五29～32、）议会的禁止与释放、（徒五33～40、）使徒的欢乐与忠信。（徒五41～42。）
1Scripture Reading: Acts 5:17-42 In 5:17-42 we have the continuation of the persecution by the Jewish religionists. This section of Acts covers four matters: the Sanhedrin’s arrest of the apostles and the Lord’s rescue (vv. 17-28), the apostles’ testimony (vv. 29-32), the Sanhedrin’s prohibition and release (vv. 33-40), and the apostles’ rejoicing and faithfulness (vv. 41-42
议会的捉拿与主的解救
the Sanhedrin’s arrest of the apostles and the Lord’s rescue
2行传五章十四节说，『信的人越发加添归主，连男带女很多。』因此，『大祭司和一切同他在一起的人，就是当地撒都该派的人，都起来，充满忌恨，就下手拿住使徒，将他们收在公共拘留所。』（徒五17～18。）『公共拘留所』一辞，指外面的牢房，不是为著严重案件使用的内监。主的使者，夜里开了监门，领使徒们出来。（徒五19。）那些看守牢门的不知道所发生的事。第二天早晨，议会和以色列人的众元老差人到监牢去，要把使徒提出来。『但差役到了，不见他们在监里，就回来禀报说，我们看见监牢关得非常妥当，守卫也站在门外，及至开了门，里面一个人都见不到。』（徒五22～23。）『守殿官和祭司长…非常为难。』然后『有一个人来向他们报告说，看哪，你们收在监里的人，现正站在殿里教训百姓。』（徒五24～25。）宗教徒不明白所发生的事，使徒们已经从监牢里被解救出来，而且在殿里施教。
2Acts 5:14 says, “Believers were all the more being added to the Lord, multitudes both of men and of women.” Because of this, “the high priest and all those with him (that is, the sect of the Sadducees) rose up and were filled with jealousy, and they laid their hands on the apostles and put them in public custody” (vv. 17- 18). The expression “public custody” denotes the outer prison house, not the inner prison used for serious cases. During the night, an angel of the Lord opened the doors of the prison and led the apostles out (v. 19). Those guarding the doors did not know what had happened. The next morning the Sanhedrin and the council of the elders of the sons of Israel sent deputies to the prison to get the apostles. “But when the deputies arrived, they did not find them in the prison; and when they returned, they reported, saying. The prison house we found locked with all security, and the guards standing at the doors, but when we opened the doors, we found no one inside” (vv. 22-23). “The captain of the temple and the chief priests were utterly perplexed.” Then “someone came up and reported to them, Behold, the men whom you put in the prison are standing in the temple and teaching the people” (vv. 24-25). Although the religionists could not understand what had happened, the apostles had been rescued from prison and were in the temple teaching
这生命的话
THE WORDS OF THIS LIFE
3主的使者解救使徒出监牢时对他们说，『你们去站在殿里，把这生命的话，都讲给百姓听。』（徒五。）我们需要注意『这』字，因为牠指明独特的生命。这里『话』的希腊字是rhema，雷玛，指即时说出来的话，不是书写出来常时的话。所以，使者对使徒们说，『去…，把这生命的话，都讲给百姓听。』
3When the angel of the Lord rescued the apostles from prison, he said to them, “Go and stand in the temple and speak to the people all the words of this life” (v. 20). We need to pay attention to the word “this,” for 20 it indicates a particular life. The Greek word rendered “words” here is rhema, denoting the present spoken word, not the constant written word. Therefore, the angel was saying to the apostles, “Go and speak the present words of this life.”
4『这生命』是指明甚么生命？这是彼得所传讲、供应、活出的神圣生命，这生命胜过了犹太首领的逼迫、恐吓和监禁。这话指明彼得的生活和工作，使神的生命在他的处境中既真实又现实，甚至天使都看见并将其指出。使徒没有受吩咐讲述关于神圣生命的道理。今天有些基督徒谈论生命，但他们的谈论完全是道理。我们需要寻求从主来的怜悯与恩典，叫我们每逢讲说神圣的生命时，就是讲说我们所活的生命的话。这就是说，神圣的生命成了我们的日常生活。我们应当供应人的就是生命。
4What life is indicated by “this life”? It is the divine life preached, ministered, and lived by Peter that overcame the Jewish leaders’ persecution, threatening, and imprisonment. This word indicates that Peter’s life and work made the divine life so real and present in his situation that even the angel saw it and pointed it out. The apostles were not told to speak of the divine life in a doctrinal way. Today certain Christians may talk about life, but their talk is altogether doctrinal. We need to seek mercy and grace from the Lord so that whenever we speak concerning the divine life, we speak the words of the very life we live. This means that the divine life becomes our daily life. It is this life that we should minister to others
5行传五章二十六节说，『于是守殿官同差役去带使徒来，并没有用暴力，因为怕百姓用石头打他们。』宗教首领不知道如何应付这局面，尤其不知道如何对付『这生命。』他们怕百姓，就没有对使徒施用暴力。『带到了，便叫使徒站在议会中。大祭司问他们说，我们曾严严的吩咐你们，不要靠这名施教。看哪，你们倒把你们的教训充满了耶路撒冷，想要叫这人的血归到我们身上。』（徒五27～28。）严严的吩咐你们，直译，用吩咐吩咐你们。那些议会的人吩咐使徒们不要再靠耶稣的名讲论。
5Acts 5:26 says, “Then the captain with the deputies went away and brought them without violence, for they feared the people, lest they should be stoned.” The religious leaders did not know how to handle the situation. In particular, they did not know what to do with “this life.” Fearing the people, they did not do anything violent to the apostles. Instead, “having brought them, they stood them in the Sanhedrin. And the high priest questioned them, saying, We strictly charged you not to teach in this name, and look, you have filled Jerusalem with your teaching, and intend to bring upon us this man’s blood” (vv. 27-28). Literally, the Greek words rendered “We strictly charged you” mean, “We charged you with a charge.” Those in the Sanhedrin charged the apostles not to speak anymore in the name of Jesus
使徒的见证
the apostles’ testimony
6在二十九至三十一节，『彼得和众使徒回答说，顺从神，不顺从人，是应当的。你们挂在木头上杀害的耶稣，我们祖宗的神已经叫祂复活了。这一位，神已将祂高举在自己的右边，作元首，作救主，将悔改和赦罪赐给以色列人。』耶稣的成为肉体，使祂成了一个人；祂在地上的为人生活，使祂有资格作人的救主；祂的钉十字架，使祂为人成就了完全的救赎；祂的复活，称义了祂救赎的工作；祂的高举，使祂就职为管治的元首，能以作救主。祂这高举是祂得成全作人的救主（来
6In verses 29 through 31 “Peter and the apostles answered and said, It is necessary to obey God rather than men. The God of our fathers raised Jesus, whom you slew, hanging Him on a tree. This One God has exalted to His right hand as a Leader and Savior, to give repentance to Israel and forgiveness of sins.” Jesus’ incarnation made Him a man, His human living on earth qualified Him to be man’s Savior, His crucifixion accomplished full redemption for man, His resurrection vindicated His redemptive work, and His exaltation inaugurated Him to be the ruling Leader that He might be the Savior.
7二10，五9）终极的一步。关于元首和救主
7Concerning the Leader and the Savior
8五章三十一节的元首，原文意创始者、起源、起始者、元首、元帅，与三章十五节的创始者同字。犹太首领所弃绝杀害的那人耶稣，神已将祂高举，作至高的元首、君王、君王的元首，管治世界，（启一5，十九16，）并作救主，拯救神所拣选的人。元首与祂的权柄有关，救主与神的救恩有关。祂用祂的权柄主宰管治全地，使环境适合神所拣选的人接受祂的救恩。徒十七26～27，约十七2。）
8The Greek word rendered “Leader” is archegos, meaning author, origin, originator, chief leader, captain. In 3:15 the same Greek word is translated “Author.” God exalted the Man Jesus, rejected and killed by the Jewish leaders, as the highest Leader, the Prince, the Ruler of the kings to rule over the world (Rev. 1:5; 19:16), and the Savior to save God’s chosen people. “Leader” is related to His authority, and “Savior” to His salvation. He rules sovereignly over the earth with His authority so that the environment may be fit for God’s chosen people to receive His salvation (Acts 17:26-27; John 17:2
9今天管治这地的是谁？我们可以说，这地是由各国的君王和总统管治，但主耶稣这位至高的管治者，乃是在他们之上。按照启示录一章五节，祂是地上君王的元首。你认为元首或君王，那个名称更高？也许多半的人会说，君王比元首高。但新约说基督是君王的元首。彼得说祂是元首，是管治者的首长。实在是如此，基督是君王的元首，祂把所有的君王都废去了。只有祂是管治者。不仅如此，按照启示录十九章十六节，祂是万王之王，万主之主。基督既是管治者，又是君王。祂是管治者，管治全地。表面看来，是君王和总统在管治这地，好像主耶稣并不在宝座上。但这位似乎不在宝座上的，却是所有登宝座者的管治者。今天全世界都在主的治理之下，祂实在是元首，是管治者的首长。主耶稣管治这地是为著甚么目的？祂是元首，管治者，祂管治这地的目的，乃是为叫我们得著救恩。祂在管治，叫我们可以得救。我们可用移民到美国的中国人这事例来说明。我们发现这些移民有许多向主非常敞开。但他们若是留在中国，就不可能这样敞开。主耶稣运用祂的权柄，使许多外国人来到美国。他们一到达，就成了向主敞开的。这说明主管治这地是为著拯救人。我们相信神已先拣选了我们，然后在适当的时候，这位地上君王的元首主耶稣，运用祂的权柄产生了某种环境，叫我们别无选择，只有相信祂。就某种意义说，我们是被主『捉住』了。许多圣徒都见证，他们被主捉住了。我们在爽快的时候也许不觉得是这样。然而，当我们头上的『天空』不晴朗，就属灵一面说，我们的光景是『乌云密布』时，我们也许开始想是主捉住了我们，甚至用陷阱捕捉了我们。我们也可能相信，我们是被捉在召会生活里。我们无法逃脱主的『陷阱。』我们已经被基督捉住，且被捉在祂里面。不仅如此，我们也被捉在召会生活里。就某种意义说，这是我们的光景。我们已经在主的主宰里被祂捉住了。
9Who rules the earth today? We may say that the earth is ruled by kings and presidents, but the Lord Jesus as the highest Ruler is above them. According to Revelation 1:5, He is the Ruler of the kings of the earth. Which title do you think is higher — ruler or king? Probably most people would say that a king is a higher title than a ruler. Nevertheless, the New Testament speaks of Christ as the Ruler of the kings, and Peter says that He is the Leader, the chief Ruler. In a very real sense, Christ as the Ruler of the kings dethrones all the kings. Only He is the Ruler. Furthermore, according to Revelation 19:16, He is the King of kings and the Lord of lords. Christ is both the Ruler and the King. As the Ruler, He rules the entire earth. It may seem that kings and presidents rule the earth and that the Lord Jesus is not on the throne. Nevertheless, this One who seems not to be on the throne is the Ruler of all the enthroned ones. Today the entire world is under the Lord’s ruling. He is truly the Leader, the chief Ruler. For what purpose is the Lord Jesus ruling the earth? As the Leader, the Ruler, He is ruling the earth for the purpose of our salvation. He is ruling so that we may be saved. Let us take as an illustration the case of Chinese immigrants to the United States. We have found that a great many of these immigrants are very open to the Lord. But if they had remained in China, it is not likely that they would be this open. The Lord Jesus exercises His authority to cause so many foreigners to come to this country. Then once they arrive, they become open to Him. This is an illustration of the Lord’s ruling the earth for the sake of saving people. We believe that God has chosen us, and then at the right time the Lord Jesus, the Ruler of the kings of the earth, exercised His authority to produce a certain environment so that we had no choice except to believe in Him. In a sense, we have been “caught” by the Lord. A number of saints have testified that they have been caught by Him. We may not feel this way when we are in a season of refreshing. However, when the “sky” above us is not clear and we are in a “cloudy” situation spiritually speaking, we may begin to consider that the Lord has caught us, even trapped us. We may also believe that we are caught in the church life. There is no way for us to escape from the Lord’s “trap.” We have been caught by Christ and in Christ; furthermore, we have been caught in the church. In a sense, this is our situation. We have been caught by the Lord in His sovereignty.
10我们得救以前像随意跑动的老鼠，但主耶稣运用祂的主宰权柄，设下捕捉笼来捉我们。我们跑得越快，祂越容易捉住我们。在这件事上，祂是主宰的。祂是君王的元首，安排环境，困迫我们相信祂。没有这样的环境，我们就不会相信祂。实际上，相信主并不在于我们，完全在于祂。祂已经被高举作所有君王的元首，为要安排环境，使祂所拣选的人相信祂。彼得在三十一节说，神已将基督高举在自己的右边，作元首，作救主。主捉住我们之后，就成了我们的救主。不过，祂不是拯救我们不被捉住，而是把我们留在『捕捉笼』里，为要拯救我们脱离神的定罪、火湖、以及许多恶事。祂作元首是为著权柄，祂作救主是为著救恩。我不知道有谁是凭自己的拣选要相信耶稣的。我们都是被迫相信祂的。许多人都见证说，『关于相信主耶稣，我别无选择，我就是必须相信祂。』实际上，我们没有一个人是甘愿相信主。我们都是被祂捉住，被迫相信祂的。赞美主，我们相信祂！
10Before we were saved, we were like mice running loose. But the Lord Jesus exercised His sovereign authority to set up a trap to catch us. The faster we ran, the easier it was for Him to catch us. In this matter He is sovereign; He is the Ruler of the kings, arranging the environment so that we were constrained to believe in Him. Without such an environment, we would not have believed in Him. Actually, believing in the Lord does not depend on us— it depends altogether on Him. He has been exalted to be the Leader over all the kings to arrange the environment so that His chosen people will believe in Him. In 5:31 Peter says that God has exalted Christ to His right hand as a Leader and Savior. After the Lord catches us, He becomes our Savior. However, He does not save us from being caught; rather, He keeps us in a “trap” in order to save us from God’s condemnation, from the lake of fire, and from many evil things. His being the Leader is for authority, and His being the Savior is for salvation. I do not know of anyone who has chosen to believe in Jesus on his own. We were all compelled to believe in Him. Many have testified, saying, “Concerning believing in the Lord Jesus, I did not have any choice. I simply had to believe in Him.” Actually, none of us was willing to believe in the Lord. We all were caught by Him and constrained to believe in Him. Praise the Lord that we believe in Him
11我们已经指出，我们无法逃离主的捕捉笼。我们可以用挪亚所造的方舟来说明。这方舟是基督的豫表。我们一旦进入作我们方舟的基督，就无法出来了。我们需要这方舟，因为没有牠我们就要灭亡。
11We have pointed out that we cannot runaway from the Lord’s trap. We may use as an illustration the ark made by Noah. This ark is a type of Christ. Once we have entered into Christ as our ark, we cannot get out. We need this ark, for without it we would perish.
12在创世记的一篇信息里，我说地方召会是我们今天的方舟。我们现今都在这方舟里。谁把你放在召会这方舟里？是你把自己放在那里么？是主把我们放在召会方舟里。祂已经被神高举作元首，并且祂这元首已经把我们放在方舟里。有时候，我们会想从召会方舟出来，但是我们无法逃脱。因著主耶稣这元首，我们在方舟里，现今也该在其中一同生活。
12In one of the messages on the book of Genesis, I said that the local church is an ark for us today. Now we all are in this ark. Who put you into the ark of the church? Did you put yourself there? The Lord is the One who has put us into the church ark. He has been exalted by God to be the Leader, and as the Leader He has put us into the ark. At times we may want to get out of the ark of the church, but we cannot escape. Because of the Lord Jesus as the Leader, we are in the ark, and now we should live together in it.
关于悔改与赦免
Concerning Repentance and Forgiveness
13按照彼得在三十一节的话，主是元首和救主，『将悔改和赦罪赐给以色列人。』将悔改和赦罪赐给神所拣选的人，需要基督被高举作管治的元首和救主。祂主宰的管治，引领并使神所拣选的人悔改；祂的救恩，基于祂的救赎，将赦罪赐给他们。悔改是为著赦罪。（可一4。）在神那面，赦罪是基于祂的救赎；（弗一7；）在人这面，赦罪是藉著人的悔改。悔改和赦免是主要的恩赐，只有主耶稣这位元首和救主，彀资格将悔改和赦免赐给人。此外没有人彀资格将悔改和赦罪赐给人。我们需要看见，在这宇宙中，只有神彀资格将悔改和赦罪赐给人。
13According to Peter’sword in 5:31, the Lord is the Leader and the Savior “to give repentance to Israel and forgiveness of sins.” To give repentance and forgiveness of sins to God’s chosen people requires Christ to be exalted as a ruling Leader and Savior. His sovereign ruling causes and leads God’s chosen people to repent, and His salvation based upon His redemption affords them forgiveness of sins. Repentance is for forgiveness of sins (Mark 1:4). On God’ss i de, forgiveness of sins is based upon His redemption (Eph. 1:7). On man’ss i de, forgiveness of sins is through repentance. Repentance and forgiveness are major gifts, and only the Lord Jesus as the Leader and the Savior is qualified to give them. No one else is qualified to give repentance and forgiveness of sins to others. We need to realize that in this universe He is the only One qualified to give repentance and forgiveness of sins
14在积极一面，我们已经被主耶稣捉住了。若没有被捉住，我们中间有谁会悔改？倘若主没有俘掳我们，我们没有一个人会悔改。实际上，是主迫使我们悔改，否则我们不会悔改。悔改不是出于我们，悔改乃是这位被高举的元首和救主所赐的恩赐。在悔改之后，我们领受了赦免的恩赐。为著悔改和赦免的恩赐，赞美主！赞美祂，祂彀资格将悔改和赦免赐给神所拣选的人！在三十二节彼得接著说，『我们就是这些事的见证人，神赐给顺从之人的圣灵，也是这些事的见证人。』这里的『事，』直译是话，指即时的话。使徒与圣灵都是这些事的见证人，这指明圣灵与使徒是一。彼得在这一节说，神将圣灵赐给顺从的人。顺从是接受并享受神的灵的道路和条件。
14In a positive sense, we have been caught by the Lord Jesus. If we had not been caught, who among us would have repented? None of us would have repented if the Lord had not captured us. Actually, the Lord compelled us to repent. Otherwise, we would not have repented. Repentance is not of us; repentance is a gift given by the exalted Leader and Savior. Following repentance, we received the gift of forgiveness. Praise the Lord for the gifts of repentance and forgiveness! Praise Him that He is qualified to give repentance and forgiveness to God’s chosen people! In 5:32 Peter goes on to say, “And we are witnesses of these things, and the Holy Spirit also, whom God has given to those who obey Him.” The Greek word translated “things” here is rhema. Both the apostles and the Holy Spirit were witnesses of these things. This indicates that the Holy Spirit was one with the apostles. In this verse Peter says that God gives the Holy Spirit to those who obey Him. Obedience is the way and the condition to receive and enjoy the Spirit of God
议会的禁止与释放
the Sanhedrin’s prohibition and release
15五章三十三至四十节描述议会对使徒的禁止与释放。三十三节说，『议会的人听见，就极其恼怒，想要杀他们。』极其恼怒，直译，被锯透，是被激怒的强烈寓意说法。
15Acts 5:33-40 describes the Sanhedrin’s prohibition and release of the apostles. Verse 33 says, “But when they heard this, they were cut to the heart and intended to do away with them.” Literally, the Greek words rendered “cut to the heart” mean “being sawed through.” This is a strong figure for being exasperated
16三十四节接著说，『但有一个法利赛人，名叫迦玛列，是众百姓所敬重的律法教师，在议会中站起来，吩咐把使徒暂时带到外面去。』法利赛人是犹太人中间最严紧的教派，（徒二六5，）约成立在主前二百年。他们夸耀自己超凡的宗教生活、对神的虔诚、并圣经的知识。在三十五节迦玛列对议会的人说，『诸位，以色列人哪，对于这些人，你们应当小心怎样办理。』然后，他说了丢大和加利利人犹大的事件，又接著说，『现在我告诉你们，不要管这些人，任凭他们罢。因为他们所谋所行的，若是出于人，必遭毁坏；若是出于神，你们就不能毁坏他们，恐怕你们倒要显为是攻击神了。』（徒五38～39。）这里迦玛列的话说得非常好。迦玛列是个虔诚、敬虔的人，但他在神的经纶里么？他认识有关神经纶的事么？迦玛列不在神的经纶里，他对神的经纶一无所知。历代以来，许多敬虔的人就像迦玛列。他们虽然虔诚、敬虔，对神的经纶却一无所知，他们不明白神的行动。迦玛列不认识主藉彼得、约翰所作的，同样，这些虔诚人也不认识主在他们的时代中所作的。
16Verse 34 continues, “But a certain Pharisee in the Sanhedrin named Gamaliel, a teacher of the law, honored by all the people, stood up and ordered that the men be put outside for a little while.” The Pharisees were the strictest religious sect of the Jews (Acts 26:5). This sect was formed about 200 B.C. They were proud of their superior sanctity of life, devotion to God, and knowledge of the Scriptures. In verse 35 Gamaliel said to the Sanhedrin, “Men, Israelites, take heed to yourselves regarding what you are about to do to these men.” Then after referring to the cases of Theudas and Judas the Galilean, he continued, “Now I say to you, stay away from these men and leave them alone; for if this counsel or this work is of men, it will be overthrown; but if it is of God, you will not be able to overthrow them, lest perhaps you even be found fighters against God” (vv. 38-39). Here Gamaliel spoke a very good word. Gamaliel was a pious, godly man. But was he in God’secon o my? Did he know anything concerning God’s economy? Gamaliel was not in God’secon o my, and he did not know anything about it. Throughout the centuries many godly ones have been like Gamaliel. Although they were pious and godly, they did not know anything about God’s economy. They had no understanding of God’s move. Like Gamaliel, who did not know what the Lord was doing through Peter and John, these pious ones did not know what the Lord was doing in their time.
17在三十五至三十九节，我们看见迦玛列相当有智慧，也很中立。请注意他在三十八、三十九节用『若』字。他在三十八节说，『他们所谋所行的，若是出于人，必遭毁坏。』接著在三十九节说，『若是出于神，你们就不能毁坏他们。』迦玛列没有偏袒那一方，乃是将整个局面交给神。他知道这工作若是出于人，必遭毁坏。但这工作若是出于神，人就不能对牠作甚么。我们已经指出，迦玛列敬虔、虔诚，也有智慧且中立，但他不认识神的经纶，也不在其中。历年来许多人就像迦玛列，非常敬虔、虔诚，但不管他们多么敬虔、虔诚，他们却不知道神在地上所作的。
17In 5:35-39 we see that Gamaliel was quite wise and also neutral. Notice his use of the word “if” in verses 38 and 39. In verse 38 he said, “If this counsel or this work is of men, it will be overthrown.” Then in verse 39 he went on to say, “If it is of God, you will not be able to overthrow them.” Instead of taking sides, Gamaliel left the entire situation to God. He knew that if this work was of men, it would be overthrown. But if it was of God and not of men, nothing could be done concerning it. As we have pointed out, although Gamaliel was godly and pious, and also wise and neutral, he did not know God’secon o my, and he was not in it. Throughout the years many have been like Gamaliel. They were very godly and pious, but no matter how godly and pious they were, they did not know what God was doing on earth.
18我们从迦玛列的事例看见，仅仅敬虔、属灵是不彀的。我们还需要认识今天神如何行动。神在那里行动？祂以甚么方式行动？既然神一直在行动，我们就必须找出祂以甚么方式行动。是以罗马天主教的方式，还是以公会的方式？是以灵恩的方式，还是以内里生命的方式？现今神是以甚么方式行动？我们不能相信神静止不动。既然神在行动，我们就需要内里有把握和满足，我们认识祂的行动，也在祂的行动里。我们需要对神当前的行动有把握。我们不该像议会的人，也不该像迦玛列，我们该是今天的彼得、约翰。我们从神圣启示的记载中能彀看见，彼得、约翰是在神的经纶里。他们与神一同行动；或者更准确的说，神与他们一同行动。他们已被激发与神一同行动。今天我们如何？我能见证，我有把握主的行动是在祂的恢复里，也同著祂的恢复。关于这一点，我们有圣灵作里面的见证人。我们可以和彼得一同说，『我们就是这些事的见证人，…圣灵也是这些事的见证人。』我们内里有把握和满足，我们是在主当前的行动里。我们不是
18From the case of Gamaliel we see that it is not adequate simply to be godly and spiritual. We also need to know how God is moving today. Where is God moving, and in what way is He moving? Since God is always moving, we must find out in what way He is moving. Is He moving in the way of Roman Catholicism, or in the way of the denominations? Is He moving in the way of Pentecostalism, or in the way of the inner life? In what way is God moving now? We cannot believe that God is dormant. Since He is moving, we need to have the inner assurance, the inner satisfaction, that we know His move and are in it. We need assurance concerning God’sup-to-date move. We should not be like those in the Sanhedrin, and neither should we be like Gamaliel. Instead, we should be today’s Peters and Johns. From the record in the divine revelation we can see that Peter and John were in God’secon o my. They were moving with God, or, more accurately, God was moving with them. They had been motivated to move with God. How about us today? I can testify that I have the assurance that the Lord’s move is in and with His recovery. Concerning this, we have the Holy Spirit as the inner witness. With Peter we can say, “We are witnesses of these things, and the Holy Spirit also.” We have the inner assurance and satisfaction that we are in the Lord’sup-to-date move. We are not Gamaliels— we are today’s Peters and Johns
19迦玛列－我们是今天的彼得和约翰。使徒的欢乐与忠信
19the apostles’ rejoicing and faithfulness
20议会的人听从了迦玛列，便叫使徒来，『打了他们，又吩咐他们不可靠耶稣的名讲论，就把他们释放了。』（徒五40。）所以，『他们欢欢喜喜从议会跟前走开，因被算是配为这名受辱。』（徒五41。）为这名受辱，就是为这名蒙羞。为著人所羞辱、神所宝贵之耶稣的名受辱，乃是真正的尊贵。因此，受辱的人因被算是配为这名受辱而欢喜。
20Those in the Sanhedrin were persuaded by Gamaliel. After calling the apostles, “they beat them and charged them not to speak in the name of Jesus, and they released them” (v. 40). Therefore, “they went from the presence of the Sanhedrin, rejoicing that they were counted worthy to be dishonored on behalf of the Name” (v. 41). To be dishonored on behalf of the Name is to suffer shame for the Name. It is a real honor to be dishonored on behalf of the Name, the very name of the man - dishonored but God - honored Jesus. Hence, the sufferers rejoiced that they were counted worthy of this.
21行传五章四十二节说，『他们每日在殿里，并且挨家挨户，不住的施教，传耶稣是基督为福音。』在这里我们看见，使徒在殿里，并且在信徒的家里传福音。我们有负担跟随这种实行，挨家挨户传讲并施教。
21Acts 5:42 says, “And every day, in the temple and from house to house, they did not cease teaching and bringing the good news of Jesus as the Christ.” Here we see that the apostles preached the gospel in the temple and in the houses of the believers. We have the burden to follow this practice of preaching and teaching from house to house