Books
使徒行传生命读经 · 第23篇

藉著彼得一班同工的职事，在犹太地的繁殖（十八）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (18)
1读经：使徒行传八章十四至三十五节。在本篇信息中，我们要继续来看行传八章所陈明的榜样。
1Scripture Reading: Acts 8:14-35 In this message we shall continue to consider the patterns presented in chapter eight of Acts
2主保留经纶的灵行传八章十四至十六节说，『使徒在耶路撒冷，听见撒玛利亚人领受了神的话，就打发彼得、约翰往他们那里去，既到了，就为他们祷告，要叫他们受圣灵；因为圣灵还没有降在他们任何人身上，他们只是浸入主耶稣的名里。』在这些经文里，我们看见一件非常重要的事。分散的圣徒在传福音的事上作得很好。他们带著福音移民，腓利也加强了他们对福音的传讲。结果，他们完成了奇妙的工作。然而，主虽然藉著分散的圣徒和传福音者腓利的传扬作了许多，但祂保留了一件事－经纶的灵。按八章十四至十六节，撒玛利亚信徒还没有接受经纶的灵。彼得和约翰被打发到他们那里去，为他们祷告，要叫他们在经纶一面受圣灵。
2THE LORD’S RESERVING THE ECONOMICAL SPIRIT Acts 8:14-16 says, “Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who went down and prayed for them so that they might receive the Holy Spirit. For He had not yet fallen upon any of them, but they had only been baptized into the name of the Lord Jesus.” In these verses we see a matter of great importance. The scattered saints had done a good job in preaching the gospel. They had migrated with the gospel, and Philip had strengthened their preaching of the gospel. As a result, a marvelous work was done. But although the Lord did much through the preaching of the scattered saints and Philip the evangelist, He reserved one thing—the economical Spirit. According to 8:14-16, the Samaritan believers had not yet received the economical Spirit. Peter and John were sent to them and prayed for them that they might receive the Holy Spirit economically
防止独立的态度
To Prevent an Attitude of Independence
3我们在这些经文中，看到关于福音工作重要的榜样。我们从这榜样看见，福音工作不该向基督的身体独立。分散的圣徒和传福音者腓利完成了很好的工作。但主若不保留些甚么，他们可能受鼓励要独立。他们可能说，『彼得、约翰，我们所作的，和你们在耶路撒冷所作的一样。你们能作的，我们也能作。』为著防止这样独立的态度，主保留了经纶的灵。
3In these verses we have an important pattern related to the gospel work. From this pattern we see that the gospel work should not be independent of the Body of Christ. The scattered saints and Philip the evangelist carried on a very good work. But if the Lord had not withheld something, they might have been encouraged to be independent. They might have said, “Peter and John, we are doing the same thing that you are doing in Jerusalem. Whatever you can do, we can do also.” In order to prevent such an attitude of independence, the Lord withheld the economical Spirit
一个特别的事例
A Particular Case
4按照八章十五节，彼得和约翰为撒玛利亚信徒祷告，要叫他们受圣灵。这里的情况与二章三十八节的不同。在那里使徒传讲并供应基督，听见的人悔改相信祂，却领受三一神这奇妙的灵。这含示这灵就是复活升天的基督自己。二章三十八节的领受圣灵是在素质与经纶两方面，意义是普遍的，包罗一切的，与八章十五至十七节的领受圣灵不同，这是专指在经纶一面，领受降在信徒身上的圣灵。
4According to 8:15, Peter and John prayed for the Samaritan believers to receive the Holy Spirit. The situation here is different from that in 2:38. The apostles preached and ministered Christ, but when their hearers repented and believed in Him, they received the wonderful Spirit of the Triune God. This implies that this Spirit is just the resurrected and ascended Christ Himself. The receiving of the Spirit in 2:38 is both essential and economical, in a general and all-inclusive sense. It differs from the receiving of the Spirit in 8:15-17, which is particularly the receiving of the Spirit falling upon the believers economically.
5十六节告诉我们，在彼得和约翰来到以前，圣灵还没有降在撒玛利亚信徒身上。这不是说，撒玛利亚信徒在信主时，没有在里面素质一面受到圣灵。照新约以弗所一章十三节和加拉太三章二节的教训，他们信而重生时，应该已经在素质一面受了圣灵。（约三6，36。）但他们还没有在经纶一面受到圣灵，使他们与基督的身体联合。圣灵没有在外面和经纶一面降在他们身上，原因乃是要等使徒来，将他们带进与基督身体的联合里，因为召会的实际建立，是藉著使徒在耶路撒冷开始的。但哥尼流家里的人与这事例不同，他们在信主时，就在里面素质一面受了圣灵，使他们重生，同时也在外面经纶一面受了圣灵，使他们浸入基督的身体，林前十二13，）并与基督的身体联合；因为那时福音是直接由彼得传的，他在召会开始实际建造的事上，扮演了主要的角色。
5Acts 8:16 tells us that before Peter and John came, the Holy Spirit had not fallen upon the believers in Samaria. This does not mean that those new believers had not received the Holy Spirit within them essentially when they believed in the Lord. According to the teaching of the New Testament in Ephesians 1:13 and Galatians 3:2, they should have received the Holy Spirit essentially when they believed for their regeneration (John 3:6, 36). But they had not yet received the Spirit economically to identify them with the Body of Christ. The reason the Holy Spirit did not fall upon them outwardly and economically was that the apostles, through whom the practical establishment of the church was initiated in Jerusalem, might come to bring them into identification with the Body of Christ. This case is different from those in the house of Cornelius, who received the Holy Spirit when they believed in the Lord, both essentially within them for regeneration and economically upon them for baptism into the Body of Christ (1 Cor. 12:13) and identification with the Body of Christ. That was because the gospel was preached then directly by Peter, who played the main role in the initiation of the practical establishment of the church
基督身体的开展
The Spreading of the Body of Christ
6我们需要从这里所陈明的榜样，学习在我们的福音工作上，不向基督的身体独立。假设有人移民到某地，开始在那地作工，这些圣徒若认为自己凡事都能作，就可能向基督的身体独立。这就是说，他们实际上成了分裂，成了宗派。行传八章的榜样启示，基督身体的头是主宰一切的。祂把许多东西赐给了撒玛利亚信徒，但直等使徒来到，按手在信徒身上，才把经纶的灵赐给他们。惟有在那时，经纶的灵才降在这些初信的人身上。
6We need to learn from the pattern presented here not to be independent of the Body in our gospel work. Suppose some migrate to a particular locality and begin a work there. If these saints think that they can do everything, they may become independent of the Body. This means that they actually become a division, a sect. The pattern in chapter eight reveals that the Head of the Body is sovereign. He gave many things to the believers in Samaria, but He did not give the economical Spirit until the apostles came and laid their hands on the believers. Only then did the economical Spirit come upon these new believers
7今天多数信徒中间的光景，与行传八章的大不相同。基督教工人常持一种态度，认为他们彀资格作一切事。今天开办所谓的召会，似乎比开餐厅还容易，至少是一样的容易。这光景是何等可悲！
7The situation among most believers today is very different from that in Acts 8. Often Christian workers have the attitude that they are qualified to do everything. It seems that today it is as easy to open a so-called church as it is to open a restaurant, if not easier. Concerning this, the situation is deplorable.
8在行传八章中，当移民的人从耶路撒冷出来时，并没有建立他们自己的召会。相反的，他们乃是开展基督的身体。在撒玛利亚的工作需要使徒的印证。因此，彼得和约翰印证了初信的人，并藉著按手在他们身上，将他们联于基督的身体。然后那灵在经纶一面降在这些信徒身上，使他们与基督的身体联合。由此可见，在撒玛利亚的工作不是独立的工作，个别的工作。在撒玛利亚所产生的，乃是基督身体真正的开展。在那地的召会，不是独立、个别的属于移民的圣徒，也不是个别、独立的属于腓利的工作。不，这是基督身体的一部分。这就是说，藉著移民和腓利的传福音所产生的，乃是基督身体的一部分。自然而然的，基督身体的一得著了维持。这与今天的光景不同。
8When the migrants went out from Jerusalem in Acts 8, they did not establish churches of their own. On the contrary, they spread the Body of Christ. The work done in Samaria needed to be confirmed by the apostles. Therefore, Peter and John confirmed the new believers and identified them with the Body by laying their hands on them. Then the Spirit came upon these believers economically for their identification with the Body of Christ. From this we see that the work done in Samaria was not an independent work, a separate work. Rather, what was produced in Samaria was truly the spreading of the Body of Christ. The church in that locality did not belong independently and separately to the migrated saints. Neither was it a work belonging to Philip in a separate, independent way. No, it was part of the Body. This means that what came out through the migration and through Philip’s gospel preaching was part of the Body of Christ. Spontaneously, unlike the situation today, the oneness of the Body was maintained
信徒浸入主耶稣的名里
The Believers Baptized into the Name of the Lord Jesus
9八章十六节说，在使徒来到撤玛利亚以前，那里的信徒『只是浸入主耶稣的名里。』请注意这节不是说在这名里受浸，乃是说浸入这名里。名是指人位。浸入主耶稣的名里，就是浸入主的人位里，与钉十字架、复活、升天的基督联合，与活的主有生机的联结。在马太二十八章十九节，主嘱咐门徒要将信徒浸入父、子、圣灵的名里。但后来实行时，在行传八章十六节和十九章五节，信徒是浸入主耶稣的名里；在罗马六章三节和加拉太三章二十七节，是浸入基督。这指明：（一）浸入主耶稣的名里，等于浸入父、子、圣灵的名里，因为主耶稣乃是三一神，就是神自己的具体化身；（西二9；）（二）浸入三一神的名里，或浸入主耶稣的名里，等于浸入基督的人位里。撒玛利亚的信徒既已浸入主耶稣的名，就是浸入主自己，他们就必在里面，素质一面受了生命的灵，使他们不仅从主而生，也与主联合，（林前六17，）纵然他们在外面，经纶一面还没有受到能力的灵。
9Acts 8:1 6 says that before the apostles came to Samaria the believers there “had only been baptized into the name of the Lord Jesus.” Notice that this verse does not say “in the name”; it says “into the name.” The name denotes the person. To be baptized into the name of the Lord Jesus is to be baptized into the Person of the Lord, to be identified with the crucified, resurrected, and ascended Christ, to be put into an organic union with the living Lord. In Matthew 28:19 the Lord charged the disciples to baptize the believers into the name of the Father, of the Son, and of the Holy Spirit. But later, in practice, the believers were baptized into the name of the Lord Jesus, both in Acts 8:16 and in 19:5, and into Christ in Romans 6:3 and Galatians 3:27. This indicates that to be baptized into the name of the Lord Jesus is equivalent to being baptized into the name of the Father and of the Son and of the Holy Spirit, because the Lord Jesus is the embodiment of the Triune God (Col. 2:9). This also indicates that to be baptized into the name of the Triune God or of the Lord Jesus is equivalent to being baptized into the Person of Christ. Since the Samaritan believers had been baptized into the name of the Lord Jesus, that is, into the Lord Himself, they surely must have received the Spirit of life essentially within them so that they might not only be born of the Lord but also joined to Him (1 Cor. 6:17).
信徒与基督的身体联合
The Believers Identified with the Body of Christ
10八章十七节，『于是使徒按手在他们身上，他们就受了圣灵。』彼得和约翰受差遣到撒玛利亚，不仅是要证实腓利所传的福音，（这腓利是七个被派服事饭食的人之一，）也是要藉著按手在撤玛利亚人身上，将在撒玛利亚的召会带进与基督身体的联合里。（在撒玛利亚的召会是由撒玛利亚人组成的，而犹太人和撒玛利亚人没有来往。）圣灵承认这按手，降在撒玛利亚人身上，表明他们与基督身体的联合。这样，撒玛利亚信徒除了在信主耶稣时，在素质一面受了圣灵之外，也在经纶一面受了圣灵。
10Acts 8:17 says, “Then they laid their hands on them, and they received the Holy Spirit.” Peter and John were sent to Samaria not only to confirm the preaching of the gospel by Philip, one of the seven appointed to serve tables, but also to bring the church in Samaria, composed of Samaritans whom the Jews had no dealings with, into identification with the Body of Christ by laying their hands on them. The Holy Spirit honored this and fell upon them, signifying their identification with the Body of Christ. In this way the Samaritan believers received the Holy Spirit economically in addition to their receiving the Holy Spirit essentially when they believed in the Lord Jesus
西门的事例
THE CASE OF SIMON
11在八章九至十三节，我们看见在撒玛利亚城里有一个行邪术，名叫西门的人信了主，也受了浸。他看见藉著使徒的按手，便有那灵赐下，『就拿钱给他们，说，把这权柄也给我，叫我手按著谁，谁就可以受圣灵。』（徒八18～19。）西门的请求，指明他行邪术使人惊奇，（徒八9，）是为著钱。
11In 8:9-13 we see that a man named Simon, who practiced magic in the city of Samaria, believed in the Lord and was baptized. When he saw that the Spirit was given through the laying on of the hands of the apostles, “he offered them money, saying, Give me also this authority, that on whomever I lay my hands he may receive the Holy Spirit” (vv. 18-19). Simon’s request indicates that his practice of magic, which had amazed the people (v. 9), was for money
12在二十节彼得对西门说，『你的银子和你一同毁坏罢，因你以为神的恩赐，是可以用钱买得的。』这里的『毁坏，』不是永远的灭亡，乃是一种刑罚，如在希伯来十章三十九节和马太七章十三节者。这特别是指人的行为和工作遭毁坏。（林前三15。）西门信了福音，也受了浸；（徒八13；）因此，他应当已经初步得救，但还没有在与钱有关的恶念和恶行上得救。所以他当为这恶悔改，使他得著主的赦免；否则就要和他的银子同受刑罚。
12In verse 20 Peter said to him, “May your silver go with you into destruction, because you supposed that the gift of God could be acquired through money.” Here “destruction,” as in Hebrews 10:39 and Matthew 7:13, does not denote eternal perdition. In particular, this refers to the destruction of one’s deeds and work (1 Cor. 3:15). Simon had believed in the gospel and was baptized. Hence, he should have been saved initially. However, he was not saved from his wicked thought and act concerning money. Therefore, he needed to repent of this wickedness so that he could receive the Lord’s forgiveness. Otherwise, he would be punished along with his silver
见证主的话
TESTIFYING THE WORD OF THE LORD
13说到彼得和约翰，八章二十五节说，『使徒既郑重见证并讲论了主的话，就回耶路撒冷去，一路在撒玛利亚好些村庄传扬福音。』见证主的话是用个人对主的经历作证，讲论主的话是按著主的启示传扬并教导。我们要作见证，就需要对主或属灵的事物有看见并享受的经历。
13Speaking of Peter and John, Acts 8:25 says, “They therefore, having solemnly testified and spoken the word of the Lord, returned to Jerusalem; and they brought the good news to many villages of the Samaritans.” To testify is to witness by personal experience of the Lord, and to speak the word of the Lord is to preach and teach according to the revelation of the Lord. In order to testify we need experiences of seeing, participation, and enjoyment.
14腓利离开在撒玛利亚的工作八章二十六节说，『有主的一位使者对腓利说，起来，向南走，往那从耶路撒冷下迦萨的路上去，那路是旷野。』这里我们看见，腓利离开了撒玛利亚的工作。他传福音给一个埃提阿伯人，然后被主的灵提去。（徒八39。）在这里我们看见，关于福音工作的另一个榜样。腓利在撒玛利亚的工作上，扮演了主要的角色。毫无疑问，信徒信任他，也倚靠他。但突然间，一位天使告诉他，起来，向南走。虽然腓利对撒玛利亚的信徒有很大的帮助，但天使一要求，他即刻就能离开那里的工作。
14PHILIP’S LEAVING THE WORK IN SAMARIA Acts 8:26 says, “But an angel of the Lord spoke to Philip, saying, Rise up and go south on the road that goes down from Jerusalem to Gaza. This is the desert route.” Here we see that Philip left the work in Samaria. Later, after preaching the gospel to an Ethiopian, Philip was caught away by the Spirit (v. 39). Here we have another pattern related to the gospel work. Philip had played a major role in the work in Samaria. No doubt, the believers trusted in him and relied on him. But suddenly Philip was told by an angel to rise up and go south. Although Philip had been helpful to the believers in Samaria, he was able to leave the work there as soon as he was required to do so
15从腓利离开撒玛利亚的工作这榜样，我们看见一个重要的原则，就是：每当我们前往一地，在那地建立了召会，就该豫备好离开，甚至被『提去。』然而，我们在一地建立了刚强的召会，多半会有留下的倾向。我们会说，『这城将成为我的家。我要在这里买房子定居。』把你从你所建立的召会『提了去，』你会高兴么？按这里的榜样，我们必须豫备好，离开任何藉著我们建立的工作。这就是说，我们该时时豫备好，从一地的工作中被提去。没有一个工作该留在我们手中。被提去，意思就是不把工作留在自己手中。无论我们作了多少或完成了多少，都必须豫备好将我们的工作留给召会，留给圣徒，留给主，并让圣灵把我们提去。我从自己的经历，能见证关于跟从腓利离开撒玛利亚工作这榜样的事。我曾在烟台、上海和台湾岛上作工。虽然我在那些地方作了许多，但我时时豫备好离开。时间一到，我果真离开了烟台、上海和台湾。
15In Philip’s leaving the work in Samaria we see a pattern with an important principle. This principle is that whenever we go forth to a certain locality and establish a church there, we should be prepared to leave that place, even to be “caught away.” However, most of us would have the tendency to remain in a place where a strong church has been established through us. We may say, “This city will be my home. I shall buy a house and settle here.” Would you be happy to be “caught away” from a church established through you? According to the pattern here, we must be ready to leave any work that has been established through us. This means that we should always be ready to be caught away from the work in a particular place. No work should remain in our hands. To be caught away simply means not to keep a work in our hands. No matter how much we have done or how much we have accomplished, we must be ready to leave our work to the church, to the saints, and to the Lord, and allow the Spirit to carry us away. From my own experience I can testify concerning following the pattern seen in Philip’s leaving the work in Samaria. I carried on a work in Chefoo, in Shanghai, and then on the island of Taiwan. But although I did much work in those places, I was always ready to leave. When it was time, I did leave Chefoo, Shanghai, and Taiwan
16传道人或牧师很容易将他的工作视为他的事业。我们若这样作，就会把工作留在自己的『口袋』里。一旦召会藉著我们建立起来，就成了我们『口袋里的召会。』这不该是我们在主恢复里的作法。我们在一地无论为主作了多少，都必须时时豫备好离开，把工作留给召会、圣徒和主自己。这是重要的原则，我们今天需要跟从。
16It is easy for a preacher or a minister to regard his work as his career. If we do this, we shall keep the work in our “pocket.” Then once a church has been established through us, it will become our “pocket church.” This should not be our practice in the Lord’s recovery. No matter how much we may accomplish for the Lord in a particular place, we must always be ready to go away and leave the work to the church, the saints, and the Lord Himself. This is an important principle, and we need to follow it today