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使徒行传生命读经 · 第21篇

藉著彼得一班同工的职事，在犹太地的繁殖（十六）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (16)
1读经：使徒行传七章一节至八章三节。司提反受抵挡、被捉拿（徒六8～七1）之后，在议会面前作见证，（徒七2～53，）然后被杀害。（徒七54～60。）接著，我们在八章三节读到耶路撒冷召会遭迫害。
1Scripture Reading: Acts 7:1—8:3 After Stephen was opposed and arrested (6:8— 7:1), he testified before the Sanhedrin (7:2-53), and then he was stoned (7:54-60). Following this, we read in 8:1-3 concerning the devastation of the church in Jerusalem
司提反的见证荣耀的神向亚伯拉罕显现
STEPHEN’S TESTIMONY The God of Glory Appearing to Abraham
2司提反在议会面前作见证的时候说，『诸位，弟兄父老请听。当日我们的祖宗亚伯拉罕在米所波大米还未住哈兰的时候，荣耀的神向他显现，对他说，「你要从你本地和你亲族中出来，往我所要指示你的地去。」』（徒七2～3。）七章二节所说的荣耀，也许是看得见的荣耀，（参徒七55，）就如云和火向以色列人显现，（出十六10，二四16～，利九23，民十四10，十六19，二十6，申五24，）并充满帐幕和殿。（出四十35，王上八11。）乃是这样荣耀的神，向亚伯拉罕显现并呼召他。这荣耀对亚伯拉罕是极大的吸引，将他从世界里分别（圣别）出来归给神；（出二九；）也是极大的鼓励和力量，使他能跟从神。（创十二1，4。）同样的原则，神也用祂看不见的荣耀，呼召新约的信徒。（彼后一3。）司提反在行传七章的教导，开始于荣耀的神向亚伯拉罕显现。我们不知道司提反从那里得著这领会，因为创世记并没有告诉我们，荣耀的神向亚伯拉罕显现。但司提反告诉我们，神向亚伯拉罕显现的时候，显为荣耀的神。我们不知道司提反是从那里学来的，但我们相信他的话是照著圣灵的默示说的。因此，司提反的信息开始于荣耀的神呼召亚伯拉罕。
2As Stephen testified before the Sanhedrin, he said, “Men, brothers, and fathers, listen! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, and said to him, Go out of your land and from your relatives, and come into the land which I will show you” (vv. 2-3). The glory spoken of in verse 2 might have been visible glory (se ev. 55), as when the cloud and the fire appeared to Israel (Exo. 16:10; 24:16-17; Lev. 9:23; Num. 14:10; 16:19; 20:6; Deut. 5:24) and filled the 17 tabernacle and temple (Exo. 40:35; 1 Kings 8:11). It was the God of such glory who appeared to Abraham and called him. His glory was a great attraction to Abraham. It separated, sanctified, him from the world unto God (Exo. 29:43), and it was a great encouragement and strength which enabled him to 43 follow God (Gen. 12:1, 4). In the same principle, God also calls the New Testament believers by His invisible glory (2 Pet. 1:3). Stephen’s teaching in Acts 7 begins with the word regarding the God of glory appearing to Abraham. We do not know where Stephen gained this understanding, for in Genesis we are not told that the God of glory appeared to Abraham. But Stephen tells us that when God appeared to Abraham, He appeared as the God of glory. Although we do not know where Stephen learned this, we believe that his word was spoken according to the inspiration of the Holy Spirit. Stephen’s message, therefore, begins with the God of glory calling Abraham.
3司提反说到荣耀的神，这话与神新约的经纶相合。彼得在彼得后书告诉我们，神用祂的荣耀呼召我们到祂的荣耀里。（彼后一3。）因著神那看不见的荣耀已经呼召了我们，我们至终接受了主耶稣，领悟祂比一切人事物更美。譬如，有些中国信徒珍赏耶稣基督过于孔夫子，因这珍赏，他们至终相信并接受主。对基督的这种评价含示荣耀。
3Stephen’s word about the God of glory fits in with God’s New Testament economy. Peter in his second Epistle tells us that God has called us by His glory and to His glory (2 Pet. 1:3). Because we have been called by God’s in visible glory, we eventually received the Lord Jesus, realizing that He is better than anything else and anyone else. For example, certain Chinese believers came to appreciate Jesus Christ more than Confucius. Because of this appreciation, they eventually believed in the Lord and received Him. This evaluation of Christ implies glory.
4荣耀的神呼召亚伯拉罕，亚伯拉罕被这荣耀吸引并抓住了。我们今天的原则也是一样。我们都在主那看不见的荣耀里被主抓住了。我们为祂的荣耀所掳，无法逃脱。
4The God of glory called Abraham, and Abraham was attracted and caught by that glory. The principle is the same with us today. We all have been caught by the Lord in His invisible glory. We have been captured by His glory, and we cannot escape
亚伯拉罕的后裔
Abraham’s Seed
5在四节司提反接著说到亚伯拉罕：『他就从迦勒底人之地出来，住在哈兰。他父亲死了以后，神使他从那里迁到你们现在所住之地。』表面上是亚伯拉罕前往迦南，（创十二4～5，）实际上是神使他迁到美地。五至六节接著说，『在这地，神并没有给他产业，连立足之地也没有；但应许要将这地赐给他和他的后裔为业，那时他还没有孩子。神这样说：「他的后裔必在别族之地作寄居的，那里的人要奴役他们，苦待他们四百年。」』六节所说的『地』是埃及，（出一1，）『那里的人』13-指埃及人。（出一11，13～14。）『他们』指后裔。按六节，亚伯拉罕的后裔要在埃及受苦待四百年。这与加拉太三章十七节所说的四百三十年不同。四百三十年是从创世记十二章，神赐给亚伯拉罕应许的时候，算到出埃及二十章，神藉摩西颁赐律法的时候。神把这段时间看为以色列人住在埃及的时期。（出十二40～41。）创世记十五章十三节和行传七章六节所说的四百年，是从创世记二十一章以实玛利嘲笑以撒的时候，算到出埃及十二章以色列子民脱离埃及暴政的时候。这是亚伯拉罕的子孙遭受外邦人逼迫的时期。
5In 7:4 Stephen went on to say of Abraham, “Then going out of the land of the Chaldeans, he dwelt in Haran. And from there, after his father died, He removed him into this land, in which you are now dwelling.” Apparently it was Abraham journeying into Canaan (Gen. 12:4-5), but actually it was God removing him into the good land. Acts 7:5 and 6 continue, “And He did not give him an inheritance in it, not even a place to set his foot on; and while he had no child He promised to give it to him for a possession and to his seed after him. And God spoke to this effect, that his seed would be a sojourner in a land belonging to others, and they would enslave them and mistreat them four hundred years.” The land referred to in verse 6 is Egypt (Exo. 1:1), and the pronoun “they” denotes the Egyptians (Exo. 1:11, 14). The word “them” refers to the seed. According to verse 6, Abraham’s seed was to be mistreated in Egypt for four hundred years. This differs from Galatians 3:17 which speaks of four hundred and thirty years. This is the length of time counted from the time God gave Abraham the promise in Genesis 12 to the time He gave the law through Moses in Exodus 20. This period was considered by God as the time of the children of Israel’s dwelling in Egypt (Exo. 12:40-41). The four hundred years mentioned in Genesis 15:13 and Acts 7:6 are counted from the time Ishmael mocked Isaac in Genesis 21 to the time the children of Israel came out of the Egyptian tyranny in Exodus 12. This is the period when Abraham’s descendants suffered the persecution of the Gentiles.
雅各、约瑟和摩西
Jacob, Joseph, and Moses
6在七章十四、十五节司提反说到雅各下埃及：『约瑟就打发弟兄，请他父亲雅各和他全体亲族七十五人都来。于是雅各下了埃及，后来他和我们的祖宗都死了。』我们该将十四节的七十五人，比较创世记四十六章二十七节和出埃及一章五节，那两处都是说七十人。司提反说的人数，是引自七十士希腊文译本，该译本在创世记四十六章二十节加上了约瑟的五个子孙。因此，他所说雅各家来到埃及的人数，是七十五人，不是七十人。
6In Acts 7:14 and 15 Stephen speaks of Jacob’s going down into Egypt: “Joseph sent and called for Jacob his father and all his relatives—seventy-five souls in all. And Jacob went down into Egypt; and he ended his days, he and our fathers.” We should compare the number seventy - five in verse 1 4 with the number seventy in Genesis 46:27 and Exodus 1:5. Stephen quoted this number from the Septuagint, which adds Joseph’s five descendants in Genesis 46:20. Hence, the number he mentioned of the house of Jacob who came to Egypt was seventy-five instead of seventy.
7在十八节司提反说，『有另一个不晓得约瑟的王兴起，治理埃及。』『另一个』的原文，也有在性格上不同的意思。这里所指的王不仅是另一个王，更是性格不同的王。在二十至四十四节，司提反特意非常积极的长篇叙述摩西的事迹。他这样作，是要在控告他谤讟摩西（徒六11）的反对者面前，表白他自己。在二十节司提反说，『那时，摩西生下来，俊美非凡，在他父亲家里抚养了三个月。』『俊美非凡，』直译，对神是俊美的。希伯来语法，指在神看是俊美的，因此是俊美非凡。在二十一节司提反接著说，『他被丢弃的时候，法老的女儿将他拾去，收养为自己的儿子。』『丢弃』也可译为『丢在外面（任其死亡）。』二十二节说，『摩西在埃及人的一切智慧上受了训练，说话行事都有能力。』这里所说的智慧指学习的智慧。在三十节司提反说，『满了四十年，在西乃山的旷野，有一位天使在荆棘火焰中向摩西显现。』这里和三十五、三十八节所说旧约的天使（使者），乃是主基督，就是耶和华，三一神。（出三2～16，士六12～24，亚二～11。）这由以下经文的『主』和『神，』得到证明。三十一至三十五节的『主』和『神，』就是三十、
7In Acts 7:18 Stephen says that “another king rose up over Egypt who did not know Joseph.” The Greek word rendered “another” also means different in character. The king referred to here was not only another king, but a king of a different character. In 7:20 through 44 Stephen purposely gives a long narration in the most positive way concerning Moses. He did this to vindicate himself before his opposers, who had accused him of blaspheming Moses (6:11). In verse 20 Stephen says, “At which time Moses was born and was handsome to God; and he was nurtured three months in his father’sho use.” The Greek words translated “handsome to God” also mean “fair to God.” This is a Hebraism denoting fair in the sight of God; hence, exceedingly fair. In verse 21 Stephen continues, “And when he was thrown out, Pharaoh’s daughter took him up and nurtured him asher own son.” The Greek words rendered “thrown out” also may be translated “put out to die.” The Greek verb for “took him up” is “used of acknowledging or adopting as one’s child” (F. F. Bruce). Acts 7:22 says, “And Moses was trained in all the wisdom of the Egyptians, and he was powerful in his words and deeds.” The wisdom mentioned here is wisdom in learning. In 7:30 Stephen says, “And when forty years were fulfilled, an angel appeared to him in the wilderness of Mount Sinai in the flaming fire of a thornbush.” Here and in verses 35 and 38 the angel in the Old Testament was Christ the Lord, who is Jehovah, the Triune God (Exo. 3:2-16; Judg. 6:12-24; Zech. 2:6-11). This is proved by “the Lord” and “God” in the following6 verses. The Lord and God in verses 31 through 35 is the angel in verses 30, 35, and 38.
8三十五、三十八节的天使（使者）。
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旷野中的以色列人
The Children of Israel in the Wilderness
9在七章四十一至四十三节司提反接著说，『当那些日子，他们造了一个牛犊，又拿祭物献给那偶像，并因自己手中的工作而欢乐。神就转开，任凭他们事奉天象，正如众申言者书上所写的：「以色列家阿，你们四十年间在旷野，岂是将牺牲和祭物献给我么？你们抬著摩洛的帐幕，和理番神的星，就是你们所造为要敬拜的像。因此，我要把你们迁徙到巴比伦以外去。」』四十二节的事奉天象，就是敬拜星辰。四十三节摩洛的帐幕，是游行时所抬可移动的神幕。（Vincent，文生。）理番是埃及土语对土星的称呼。
9In 7:41 through 43 Stephen went on to say, “And they made a calf in those days and brought a sacrifice to the idol, and made merry in the works of their hands. But God turned and delivered them up to serve the host of heaven, even as it is written in the book of the prophets, Have you offered slain beasts and sacrifices to Me forty years in the wilderness, O house of Israel? And you took up the tent of Moloch and the star of your god Rompha, the images which you made to worship them. And I will carry you away beyond Babylon.” In verse 42 serving the hosts of heaven is a matter of star worship. The tent of Moloch in verse 43 was the portable tent-temple of the god to be carried in procession (M. R. Vincent). Rompha was the Coptic name for Saturn.
神的居所
God’s Habitation
10在四十四节司提反说到神的居所，见证的帐幕。关于这事，司提反说，『我们的祖宗在旷野有见证的帐幕，是照那对摩西说话者所吩咐，按他所看见的样式作的。这帐幕，我们的祖宗相继承受，当神在他们面前赶出外邦人的时候，他们同约书亚把帐幕搬进承受为业之地，直到大卫的日子。大卫在神面前蒙恩，祈求为雅各的神寻得居所。』（徒七～46。）这些经文指明，一代又一代以色列人维持著帐幕。然而，神不满足；大卫，这合乎神心意的人也知道。因此，大卫为神寻找更好的居所，至终却由所罗门为神建造殿宇。（徒七47。）但神不能满足于人手所造的。祂需要更好的。司提反的话开始于荣耀的神，包括许多事，一直说到神的居所。在四十八至五十节司提反接著说，『其实至高者并不住人手所造的，就如申言者所说，「主说，天是我的座位，地是我的脚凳，你们要为我造怎样的殿宇，那里是我安息的地方？这一切不都是我手所造的么？」』在四十八节司提反说到神是至高者。司提反称呼神为荣耀的神（徒七2）和至高者，在控告他谤讟神（徒六11）的反对者面前，表白他自己。在四十八节司提反说，至高者并不住人手所造的。这含示神要放弃旧约物质的殿，开创一个新时代，使祂的子民在灵里敬拜神，（约四，）在这灵里有神属灵的居所，就是召会。（弗二22。）
10In verse 44 Stephen comes to the matter of God’s habitation, the tabernacle of testimony. Concerning this Stephen says, “The tabernacle of testimony was with our fathers in the wilderness, even as He who spoke to Moses instructed him to make it, according to the pattern which he had seen; which also our fathers, having in their turn received, brought in with Joshua in their taking possession of the nations, whom God drove out before the face of our fathers until the days of David; who found favor before God, and asked to find a tabernacle for the God of Jacob” (vv. 44-46). These verses indicate that one generation after 44 another maintained the tabernacle. God, however, was not satisfied, and David, a man according to God’she art, knew it. Therefore, David was seeking a better habitation for God. However, it was eventually Solomon who built a house for the Lord (v. 47). But God could not be satisfied with anything made by human hands. He needed something better. In his speaking Stephen began with the God of glory and covered many matters until he came to God’s habitation. In verses 48 through 50 Stephen went on to say, “But the Most High does not dwell in that which is made by hands, even as the prophet says, Heaven is My throne, and the earth is a footstool for My feet. What kind of house will you build for Me, says the Lord, or what is the place of My rest? Has not My hand made all these things?” In verse 48 Stephen speaks of God as the Most High. Stephen called God the God of glory and the Most High to vindicate himself before his opposers who had accused him of blaspheming God (6:11). In verse 48 Stephen says that the Most High does not dwell in that which is made by hands. This implies that God would abandon the material temple of the Old Testament and initiate a new dispensation for His people to worship Him in the spirit (John 4:24), in which is 24 God’s spiritual habitation, the church (Eph. 2:22).
11四十九节的话指明，主要在人的灵里寻找属灵的居所。司提反这话引自以66:1-赛亚六十六章一至二节，该处接著说，『但我所看顾的，就是贫穷和灵里痛悔的人，』（另译，）足以证明这点。
11The word in 7:49 indicates that the Lord was seeking a spiritual habitation in man’s spirit. This is proved by the following part of the quotation from Isaiah 2, which says, “But to this man will I look, even to him that is poor and of a contrite spirit.”
对反对者强烈的话
A Strong Word to the Opposers
12在五十一节司提反对反对者说了非常强烈的话：『你们这硬著颈项，心与耳未受割礼的人，时常抗拒圣灵，你们的祖宗怎样，你们也怎样。』因司提反满有圣灵，（徒七55，）且与主灵是一，（林前六17，）抗拒他就是抗拒圣灵。因此，主后来向逼迫过司提反的扫罗（徒七58，60）指明，他是逼迫主。（徒九4。）在五十二至五十三节司提反接著说，『那一个申言者不是你们祖宗所逼迫的？他们也把豫先宣告那义者要来的人杀了，如今你们又把那义者卖了，杀了。你们受了那成为天使典章的律法，竟不遵守。』五十三节的『典章，』原文是一个字，系名词，加拉太三章十九节之设立，乃此字之动词。神的律法，
12In verse 51 Stephen spoke a very strong word to the opposers: “You stiff-necked and uncircumcised in hearts and ears, you always resist the Holy Spirit; as your fathers did, you also do!” Since Stephen was full of the Spirit (v. 55) and was one with the Lord the Spirit (1 Cor. 6:17), to resist him was to resist the Holy Spirit. Hence, the Lord indicated to Saul, one of his persecutors (Acts 7:58; 8:1), that he was persecuting Him (9:4). In verses 52 and 53 Stephen continued, “Which of the prophets did your fathers not persecute? And they killed those who announced beforehand concerning the coming of the Righteous One, of whom you have now become betrayers and murderers; you who received the law by the disposition of angels, and did not keep it.” In verse 53 “disposition” indicates to transfer to the care or possession of another
13由天使设立，而成为天使的典章。
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司提反被杀害
THE STONING OF STEPHEN
14七章五十四节说，『众人听见这话，心里极其恼怒，就向司提反咬牙切齿。』『极其恼怒，』直译，被锯透，是被激怒的强烈寓意说法。
14Acts 7:54 says, “Now when they heard these things, they were cut to their hearts and gnashed their teeth at him.” Here the Greek word translated “cut” means “sawn through
司提反看见神的荣耀，又看见耶稣站在神的右边
Stephen Seeing the Glory of God and Jesus Standing at the Right Hand of God
15五十五节接著说，『但司提反满有圣灵，定睛望天，看见神的荣耀，又看见耶稣站在神的右边。』『满有』的希腊文是pleres，浦利瑞斯，按使徒行传在在这里和六章三节、五节，十一章二十四节，路加四章一节的用法，乃是pleroo，浦利路的形容词。在七章五十五节司提反满有那灵，乃是十三
15Verse 55 continues, “But being full of the Holy Spirit, looking intently into heaven, he saw the glory of God and Jesus standing at the right hand of God.” The Greek word for “full” is pleres, an adjective form of pleroo, according to the usage here and in 6:3, 5; 11:24; and Luke 4:1. In 7:55 Stephen was filled with the Spirit inwardly and essentially, as mentioned in 13:52. This refers to life, not to work
16章五十二节所题，在里面和素质一面被那灵充满之后的光景。这是生命的
16
17一面，不是工作的一面。
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18按五十五节，司提反看见神的荣耀。这对遭受逼迫的人是极大的表白和鼓励。
18According to 7:55, Stephen saw the glory of God. This was a great vindication and encouragement to the persecuted one
19五十五节说，司提反还看见耶稣站在神的右边。说到在升天里的主，通常是说祂坐在神的右边。（太二六64，来一3，13。）但司提反看见祂站在那里。这指明主极其关切为祂受逼迫的人。司提反不在意周遭的环境。反之，因著满有圣灵，他定睛望天。在二节司提反说，荣耀的神向亚伯拉罕显现。五十五节告诉我们，司提反看见神的荣耀，又看见耶稣站在神的右边。在整本新约里，这事只发生过一次。
19Verse 55 says that Stephen also saw Jesus standing at the right hand of God. The Lord in ascension is usually referred to as sitting at the right hand of God (Matt. 26:64; Heb. 1:3, 13). But Stephen saw Him standing there. This indicates that the Lord was greatly concerned for His persecuted one. Stephen did not care for the environment. Rather, being full of the Spirit, he looked intently into heaven. In 7:2 Stephen said that the God of glory appeared to Abraham. Now we are told that Stephen saw the glory of God and Jesus standing at the right hand of God. In the entire New Testament this occurred only once.
20在五十六节司提反说，『看哪，我看见诸天开了，人子站在神的右边。』地弃绝司提反，向他关闭，诸天却向他开了，指明诸天与他同在，并为著他。五十七、五十八节说，『众人大声喊叫，摀著耳朵，同心合意的冲向他去，把他推到城外，用石头打他。作见证的人把自己的衣服，放在一个名叫扫罗的青年人脚前。』这里我们看见后来成为使徒的扫罗，（徒十三9，）当时曾帮助逼迫者杀害司提反。司提反被杀害时，扫罗必定对当时所发生的事有深刻的印象。
20In 7:56 Stephen said, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.” The earth rejected Stephen and was closed to him, but the heavens opened up to him. This indicates that the heavens were with him and for him. Verses 57 and 58 say, “But crying out with a loud voice, they covered their ears and rushed upon him with one accord. And having thrown him outside of the city, they stoned him. And the witnesses laid down their garments at the feet of a young man called Saul.” Here we see that Saul, who later became an apostle (13:9), was a helper of the persecutors in slaying Stephen. Saul must have been deeply impressed with what was taking place as Stephen was stoned.
司提反呼求主名
Stephen Calling Upon the Name of the Lord
21七章五十九节说，『他们正用石头打的时候，司提反呼求说，主耶稣，求你接收我的灵！』这里我们看见司提反在被杀害时，呼求主耶稣的名。司提反必定不是柔弱的说，『主耶稣，怜悯我！』相反的，他大声的呼求主名，说，『主耶稣，求你接收我的灵！』按六十节，司提反跪下，『大声喊著说，主阿…。』从司提反的事例，我们看见呼求主名是听得见的。六十节说，『又跪下，大声喊著说，主阿，不要将这罪归与他们！说了这话，就睡了。』这里我们看见，司提反为逼迫他的人祷告，和他所爱、所活的主一样。（路二三34。）
21Acts 7:59 says, “And they stoned Stephen as he was calling upon the Lord and saying, Lord Jesus, receive my spirit!” Here we see that while Stephen was being stoned, he called upon the name of the Lord Jesus. To be sure, Stephen did not say in a weak, mild way, “Lord Jesus, have mercy.” On the contrary, he loudly called on the Lord’s name, saying, “Lord Jesus, receive my spirit!” According to verse 60, Stephen knelt down and “cried with a loud voice, Lord....” From the case of Stephen we see that calling on the name of the Lord is something audible. Verse 60 says, “And kneeling down, he cried with a loud voice, Lord, do not hold this sin against them! And having said this, he fell asleep.” Here we see that Stephen prayed for his persecutors in the same way as his Lord, whom he loved and lived (Luke 23:34).
22耶路撒冷召会的遭害
22the devastation of the church in Jerusalem
扫罗赞同司提反被杀
Saul Approving of the Killing of Stephen
23六十节下半说，『扫罗也赞同他被杀。』每当我们像扫罗一样，赞同某件事，我们就自以为了不起。我们若不是自以为了不起，就不会这样的赞同任何事。我们根本不会在意别人作甚么。批评召会和赞同召会行动的人，都自以为了不起。在六十节，年轻的扫罗赞同司提反遭逼迫并被杀，自以为了不起。事实8:3上，八章三节指明，保罗的确成为了不起的人物－他成为带头逼迫召会的人。
23The first part of 8:1 says, “Saul was approving of his killing.” Whenever we approve something, as Saul did, we consider ourselves to be somebody. If we do not regard ourselves as somebody, we shall not approve anything in this way. We simply shall not care what others do. Both those who criticize the church and those who approve what the church does, regard themselves as somebody. In 8:1 the young man Saul approved the persecution and killing of Stephen, considering himself to be somebody. Actually, as indicates, Paul did become somebody—he became the leading persecutor of the church.
在耶路撒冷的召会大遭逼迫
A Great Persecution against the Church in Jerusalem
24八章一节说，『就在那日，在耶路撒冷的召会大遭逼迫，除了使徒以外，门徒都分散在犹太和撒玛利亚各地。』这是头一处在地方上建立的召会，在一个城，就是耶路撒冷城的辖区之内。这是一个在地方上的地方召会，正如主在马太十八章十七节所指明的。这不是主在马太十六章十八节所启示的宇宙召会，只是宇宙召会，基督身体（弗一22～23）的一部分。新约对于在地方上建立召会这事的记载，是前后一贯的。（徒十三1，十四23，罗十六1，林前一2，林后八1，加一2，启一4，11。）
24Acts 8:1b says, “There occurred in that day a great persecution against the church in Jerusalem; and all were scattered throughout the countries of Judea and Samaria, except the apostles.” This was the first church established in a locality within the jurisdiction of a city, the city of Jerusalem. It was a local church in its locality, as indicated by the Lord in Matthew 18:17. It was not the universal church, as revealed by the Lord in Matthew 16:18, but only a part of the universal church, which is the Body of Christ (Eph. 1:22-23). The record of the New Testament concerning the establishment of the church in its locality is consistent throughout (13:1; 14:23; Rom. 16:1; 1 Cor. 1:2; 2 Cor. 8:1; Gal. 1:2; Rev. 1:4, 11
除使徒以外，门徒都分散
All Scattered except the Apostles
25八章一节清楚的说，除了使徒以外，门徒都分散在犹太和撒玛利亚各地。既然圣经这样说，我们就需要相信。主的福音在耶路撒冷大有能力并且得胜。虽然只有十二个使徒留下，但没有多久，许多人来相信了主。在遭逼迫以前，耶路撒冷必有成千成万的信徒。在召会大遭逼迫的时期，除了使徒以外，这些信徒都离开了。但因著福音得胜，圣徒分散后不久，又有许多人兴起来相信主耶稣。似乎信徒越离开，人就越来相信基督。这在整本使徒行传的光中，似乎是领会八章三节这事惟一的路。
25Acts 8:1 clearly says that all the believers were scattered throughout the countries of Judea and Samaria, except the apostles. Since the Bible says this, we need to believe it. The Lord’s gospel was powerful and prevailing in Jerusalem. Although only the twelve apostles remained, it did not take long before a great many others came to believe in the Lord. Before the persecution there must have been thousands of believers in Jerusalem. Then during the great persecution against the church, all these believers left, with the exception of the apostles. But because the gospel was prevailing, soon after the scattering of the saints, a good number of others rose up to believe in the Lord Jesus. It seems that the more the believers left, the more others came to believe in Christ. This seems to be the only way to understand this matter in 8:3 in the light of the book of Acts as a whole.