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使徒行传生命读经 · 第24篇

藉著彼得一班同工的职事，在犹太地的繁殖（十九）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (19)
1读经：使徒行传八章二十六至四十节。行传八章二十六至四十节记载腓利向一个埃提阿伯太监传福音。在这件事例中有许多榜样，是我们今天传福音时应当跟从的。
1Scripture Reading: Acts 8:26-40 Acts 8:26-40 records the case of Philip preaching the gospel to an Ethiopian eunuch. In this case there are a number of patterns that we should follow in our gospel preaching today
2二十七、二十八节说，『腓利就起身去了。看哪，有一个埃提阿伯人，是个有大权的太监，在埃提阿伯女王干大基手下总管银库，他上耶路撒冷去敬拜，现在回来，在车上坐著，念申言者以赛亚的书。』埃提阿伯（衣索匹亚）即古实，（赛十八1，）是含的儿子古实后裔之地。（创十6。）藉著腓利、彼得和约翰，福音从纯血统的犹太人开展到混血的撒玛利亚人。（徒八5～25。）现今主的使者指引腓利去接触一个从埃提阿伯来的道地外邦人。藉此，福音也向南开展到非洲。二十七节的埃提阿伯人上耶路撒冷去敬拜神，证明这位埃提阿伯太监寻求神。（参徒十七26～27。）照著主的主宰安排，腓利来接触这位寻求神的人，一位饥渴要神的人。用最好的一段圣经
2Verses 27 and 28 say, “And he rose up and went. And behold, an Ethiopian man, a eunuch, a man in power under Candace, queen of the Ethiopians, who was over all her treasure, had come to worship in Jerusalem, and was returning and sitting in his chariot and reading the prophet Isaiah.” Ethiopia is Cush (Isa. 18:1), the land of the descendants of Cush, the son of Ham (Gen. 10:6). The gospel had spread from the racially pure Jews to the mixed Samaritans through Philip and Peter and John (vv. 5-25). Now the angel of the Lord directed Philip to contact a total Gentile from Ethiopia. Through this the gospel also spread southward to Africa. The Ethiopian man in verse 27 had come to worship in Jerusalem. This proves that the Ethiopian eunuch was seeking after God (see 17:26-27). According to the Lord’ss ove reign arrangement, Philip came into contact with this God-seeking man, with one who was hungry and thirsty for God. USING THE BEST PORTIONS OF THE BIBLE
传福音
IN PREACHING THE GOSPEL
3那灵叫腓利去贴近那车，腓利去了，就听见太监在念申言者以赛亚的书。（徒八29～30。）这个埃提阿伯人在读以赛亚五十三章，这是神的主宰。『他所念的那段经乃是：「祂像羊被牵去宰杀，又像羊羔在剪毛的人面前无声，祂也是这样不开口。」』（徒八32。）这节引自以赛亚五十三章七节，是指救赎主基督说的。这段关于基督是救赎罪人的羔羊的经文，很适合用来传福音；太监打开这段经文，乃是出于那灵主宰的引导。所以，『腓利就开口，从这经上起，向他传耶稣为福音。』（徒八35。）
3The Spirit told Philip to approach the chariot, and when he did so he heard the eunuch reading Isaiah the prophet (vv. 29-30). It was sovereign that the Ethiopian was reading from Isaiah 53: “Now the passage of Scripture which he was reading was this: He was led as a sheep to slaughter; and as a lamb before its shearer is dumb, so He does not open His mouth” (v. 3 2). This verse, a quotation from Isaiah 53:7, refers to Christ the Redeemer. It must have been sovereignly of the Spirit’s leading that this passage concerning Christ as the sinner’s redeeming Lamb, a good passage for gospel preaching, was opened to the eunuch. Therefore, “Philip opened his mouth, and beginning from this scripture he brought the good news of Jesus to him” (v. 35).
4在这里我们看见一个原则，在传福音时需要用最好的一段圣经。我们在传福音时，不该说一些奇特的事。比方说，你知道了石头是圣经里一个基本的项目，你可能想用石头来作传福音的题目。这样的题目可能不适合用于传福音。我们传福音时，总该使用一段合式的圣经。我们该选以赛亚五十三章那样的经文。腓利在主的主宰之下，使用以赛亚五十三章向外邦人传福音。这外邦人是受咒诅之人含的儿子古实的后裔；创九22～27；)他听到完全的福音，就得救了。这是主将祂的福音开展到道地的外邦人中所采取的第一步。
4Here we see the principle that in preaching the gospel we need to use the best portions of the Bible. This means that in our gospel preaching we should not speak concerning peculiar things. For example, after learning that stone is a basic item in the Scriptures, you may want to take this as a subject for your gospel preaching. However, such a subject may not be appropriate for the preaching of the gospel. We should always use a proper portion of the Word in our gospel preaching. We should select a portion like Isaiah 53. Under the Lord’s sovereignty, Philip used Isaiah 53 to preach the gospel to a Gentile. This Gentile, a descendant of Cush, the son of Ham, a cursed man (Gen. 9:22-27), heard the complete gospel and was (saved. This was the first step taken by the Lord in spreading His gospel to typical Gentiles.
在圣灵的指引下
preaching the gospel
传福音
UNDER THE DIRECTION OF THE HOLY SPIRIT
5在腓利传福音的事上，另一重要的点乃是：他一切的活动都是在圣灵的指引、带领和引导之下。在八章二十九节，『那灵对腓利说，你上前去，贴近那16:6-车走。』这里的那灵，与八章三十九节，十章十九节，十三章二节，十六章六至七节的一样，指明在使徒行传，主藉著传福音开展祂国度的行动，不是凭著人的策略和规画，乃是凭著那灵的带领和指引。因此，这不是出于
5Another important point in Philip’sp reaching of the gospel was that all his activity was under the direction, leading, and guidance of the Holy Spirit. In 8:29 “the Spirit said to Philip, Approach and join this chariot.” The Spirit here, as in verse 39; 10:19; 13:2; and 7, indicates that the Lord’s move in spreading His kingdom through the preaching of the gospel in Acts was by the Spirit’s leading and direction, not by man’s device and schedule. Hence, it was not the act of man but of the Spirit.
6人的行动，乃是由于那灵的行动。
6
7我们都该从这榜样学习祷告，并保守自己在与主的交通里。我们若维持与主的交通，就能随时感觉祂的带领。这样，我们福音的行动和传讲就会照著那灵的指引。我们需要跟从那灵的引导，不可跟从自己的意见、计画和规画。愿我们学习，我们传福音的一切活动，总是在那灵的指引和引导之下。
7We all should learn from this pattern to pray and to keep ourselves in fellowship with the Lord. If we maintain our fellowship with the Lord, we shall be able to sense His leading at any time. Then our move and our preaching of the gospel will be according to the Spirit’s direction. We need to follow the Spirit’s guidance, not our opinion, plan, and schedule. May we learn to have all our activity in preaching the gospel always under the direction and guidance of the Spirit
水浸的典型事例
A TYPICAL CASE OF WATER BAPTISM
8在八章二十六至四十节，腓利向埃提阿伯太监传福音的事例中，还有水浸这件事。今天基督徒中间对于水浸有许多争论。行传八章这里有一个真正外邦人相信主的事例。腓利从以赛亚五十三章『向他传耶稣为福音。』（徒八。）然后，『二人正沿路走的时候，到了有水的地方，太监说，看哪，这里有水，我受浸有甚么妨碍？』（徒八36。）埃提阿伯太监看见水就有这样的反应，指明腓利传福音时对他说了水浸。如果腓利没有说过受浸的事，那埃提阿伯人不可能有这样的反应。当他们来到那位太监受浸的水边，腓利可能还在谈论水浸。
8In the case of Philip preaching the gospel to the Ethiopian eunuch, we also have the matter of water baptism in 8:26-40. Today there is much debate among Christians concerning water baptism. Here in Acts 8 we have the case of a genuine Gentile believing in the Lord. From Isaiah 53 Philip “brought the good news of Jesus to him” (v. 35). Then “as they were going along the road, they came to some water, and 35 the eunuch says, Look, water! What prevents me from being baptized?” (v. 36). The fact that the Ethiopian eunuch had such a reaction when seeing water indicates that Philip in his gospel preaching should have spoken to him about water baptism. If Philip had not said anything about baptism, it is not likely that the Ethiopian would have reacted in this way. Philip may still have been talking about water baptism when they came to the water in which the eunuch was baptized.
9重要的是我们要看见，在这水浸的典型事例中，完全没有说到灵浸，特别是没有题到埃提阿伯太监说方言。如果那位太监说了方言，路加一定会在他的记载里叙述这事。既然他记载这水浸的事例，如果这里发生说方言的事，他必定会记载。今天那些提倡说方言的人，需要留意这事例。这个典型的水浸事例是一个榜样，但在这榜样里，一点没有题到说方言。路加这里的记载乃是强调水浸。
9It is important for us to see that in this case of water baptism, a typical case, nothing is said about Spirit baptism. In particular, there is no mention of the Ethiopian eunuch speaking in tongues. Certainly if the eunuch had spoken in tongues, Luke would have given an account of this in his record. Since he records this case of water baptism, he surely would have recorded the experience of speaking in tongues had it taken place here. Those who promote tongue-speaking today need to pay attention to this case. This typical case of water baptism is a pattern, but in this pattern there is no mention at all of tongue-speaking. Luke’s record here emphasizes water baptism
水浸与灵浸
WATER BAPTISM AND SPIRIT BAPTISM
10我们已经看见，太监看见水时所有的反应，指明腓利向他传了水浸。这福音的事例特别强调水浸，却没有题到灵浸。这应当给我们有力的指示，我们必须注意灵浸，也必须注意水浸；水浸表征信徒与基督的死和复活联合为一。（罗六5，西二12。）灵浸产生在素质一面的生命里，并在经纶一面的能力里，信徒与基督联合的实际；水浸是信徒对那灵实际的确认。这二者都需要，（徒十47，）不能互相顶替。所有在基督里的信徒都该正确的有这二者，正如以色列人在云（表征那灵）里，也在海（指明水）里受了浸，如林前十章二节所题的。关于受浸，水象征死与埋葬，为著了结悔改的人；圣灵是生命与复活的灵，为著使被了结的人有新生的起头。死水是指著并象征基督包罗万有的死，信徒就是浸入这死。死水不仅埋葬受浸的人，也埋葬他们的罪、世界和已往，并将他们从弃绝神的世界及其败坏中分别出来。圣灵乃是基督的灵，也是神的灵。（罗八9。）因此，浸在圣灵里，就是浸入基督，（加三27，罗六3，）浸入三一神，（太二八19，）甚至浸入基督的身体；（林前十二13；）这身体是在一灵里与基督联合的。（林前六17。）藉著浸在这样的水里，并浸在这样的灵里，在基督里的信徒便重生进入神的国，（约三3，5，）进入神圣生命和神圣管治的范围，使他们在神永远的国里，凭著神永远的生命活著。
10We have seen that the eunuch’s reaction to seeing water indicates that Philip had preached water baptism to him. In this gospel case water baptism is particularly emphasized, but no mention is made of Spirit baptism. This should give us strong instruction that we must pay attention to water baptism, which signifies the believers’ identification with Christ’s death and resurrection (Rom. 6:5; Col. 2:12), as well as to Spirit baptism. Spirit baptism signifies the reality of the believers’ union with Christ in life essentially and in power economically, whereas water baptism is the believers’ affirmation of the Spirit’s reality. Both are needed (10:47), and neither can replace the other. All believers in Christ should properly have both, just as the children of Israel were baptized both in the cloud (signifying the Spirit) and in the sea (signifying water), as mentioned in 1 Corinthians 10:2. Concerning baptism, water signifies death and burial for the termination of repentant people, and the Holy Spirit is the Spirit of life and resurrection for the germination of the terminated ones. The death-water, pointing to and signifying the all-inclusive death of Christ into which His believers are baptized, buries not only the baptized ones themselves but also their sins, the world, and their past. It also separates them from the God-forsaking world and its corruption. The Holy Spirit is the Spirit of Christ and the Spirit of God (Rom. 8:9). Hence, to be baptized in the Holy Spirit is to be baptized into Christ (Gal. 3:27; Rom. 6:3), into the Triune God (Matt. 28:19), and even into the Body of Christ (1 Cor. 12:13), which is joined to Christ in the one Spirit (1 Cor. 6:17). It is through baptism in such a water and in such a Spirit that the believers in Christ are regenerated into the kingdom of God, into the realm of the divine life and the divine rule (John 3:3, 5), so that they may live by the eternal life of God in His eternal kingdom.
一个浸
One Baptism
11在行传八章，太监同时受水浸和灵浸。并没有两种浸－一种水浸，一种灵浸。水浸与灵浸是一个。圣经教师一直争论罗马六章的浸到底是指水浸还是灵浸。实际上无须为此辩论，因为在神的经纶里只有一个浸。问这一个浸是水浸还是灵浸，乃是错误的。题出这样的问题，指明缺少认识。在神看来只有一个侵，包含水和灵两方面。在神那面不需要水，只需要灵。但我们人是物质的，需要对属灵的事有物质上的证实。所以，水浸是里面灵浸的外在确认。今天在许多基督徒中间，水浸只是接纳新会员的仪式。我们受浸的实行必须完全不同。每当我们将人浸在水里，我们需要有信心，我们不仅将那人浸入水里，也将他浸入作三一神之实化的那灵里。
11In chapter eight of Acts, the eunuch received water baptism and Spirit baptism at the same time. There are not two baptisms, a water baptism and a Spirit baptism. Water baptism and Spirit baptism are one. Bible teachers have debated whether the baptism in Romans 6 refers to water baptism or Spirit baptism. Actually, there is no need for argument about this, because in God’secon o my there is only one baptism. It would be wrong to ask whether this one baptism is water baptism or Spirit baptism. To ask such a question indicates a lack of knowledge. In the sight of God there is one baptism with two aspects—the aspect of water and the aspect of Spirit. For God there is not the need of water, only of Spirit. However, as human beings, who are physical, we have the need for a material confirmation of spiritual things. Water baptism, therefore, is the outward affirmation of inward Spirit baptism. Among many Christians today water baptism is merely a ritual for the receiving of new members. Our practice of baptism must be altogether different. Whenever we baptize someone in water, we need to have the faith that we are baptizing that person not only into water but also into the Spirit as the realization of the Triune God
12水浸的意义和结果
12The Significance and Issue of Water Baptism
三一神
the Triune God
13水浸的意义很丰富。第一，这水象征作三一神之实化的那灵。在马太二十八章十九节，主耶稣嘱咐门徒将信徒浸入父、子、圣灵的名里。所以，当我们给信徒施浸时，我们不但必须把他们浸入水里，也必须把他们浸入三一神里。
13The water of baptism is rich in significance. First, this water signifies the Spirit as the realization of the Triune God. In Matthew 28:19 the Lord Jesus charged the disciples to baptize believers into the name of the Father and of the Son and of the Holy Spirit. Therefore, when we baptize believers, we must baptize them not only into water, but also into the Triune God.
基督
Christ
14受浸的水也象征基督。我们将人浸入三一神里，实际上就是将他们浸入基督里。马太二十八章十九节说，将信徒浸入父、子、圣灵的名里；而在使徒行传，信徒是被浸入耶稣基督的名里。这是因为基督就是三一神的具体化身。水既象征三一神，也就象征基督。
14The water of baptism also signifies Christ. Actually, when we baptize people into the Triune God, we baptize them into Christ. Whereas Matthew 28:19 speaks of baptizing believers into the name of the Father, the Son, and the Spirit, in Acts the believers were baptized into the name of Jesus Christ. The reason for this is that Christ is the embodiment of the Triune God. Since water signifies the Triune God, it also signifies Christ
基督的死
The Death of Christ
15不仅如此，受浸的水也象征基督的死。罗马六章三节和四节上半说，『岂不知我们这浸入基督耶稣的人，是浸入祂的死么？所以我们藉著浸入死，和祂一同埋葬。』因此，浸入基督就是浸入祂的死。
15Furthermore, the water of baptism signifies the death of Christ. Regarding this, Romans 6:3 and 4a say, “Are you ignorant that as many as have been baptized into Christ Jesus have been baptized into His death? We have been buried therefore with Him through baptism into death.” Hence, to be baptized into Christ is to be baptized into His death
基督的身体
the Body of Christ
16我们已经看见，受浸的水象征三一神、基督与基督的死。这样一个浸的结果乃是基督的身体：『我们…都已经在一位灵里受浸，成了一个身体。』（林前十二13。）所以，基督的身体是我们浸入三一神、浸入基督、浸入基督的死的结果。
16We have seen that the water of baptism signifies the Triune God, Christ, and the death of Christ. The issue of such a baptism is the Body of Christ: “In one Spirit we were all baptized into one body” (1 Cor. 12:13). The Body is therefore the issue of our being baptized into the Triune God, into Christ, and into Christ’s death
实际与确认
The Reality and the Affirmation
17我们需要把传统对受浸的观念摆在一边，回到圣经纯正的话上，看见这一个浸有那灵与水两方面。那灵是实际，水是外面的确认。我们可以用签约来说明受浸的这两面。合约起初可能是口头立的，这口头的协议乃是合约的实际。但是合约要确定，还需要外在书面的确认。成文、经过公证的合约，乃是合约内里实际的外在确认。同样，我们可以把水浸视为合约的明文，把灵浸视为合约的实际。签合约不是徒然的，因为这是真实合约的确认。同样，水浸不是仅仅一个仪式，因为水浸乃是作为受浸之实际的那灵外在的确认。水浸没有那灵就是空的，但灵浸没有水浸就缺少必需的外在确认。所以，按照神新约的经纶，受浸应当在里面是灵浸，在外面是水浸。
17We need to lay aside the traditional concepts of baptism and come back to the pure word of the Bible to see that this one baptism has the aspects of the Spirit and the water. The Spirit is the reality, and the water is the outward affirmation. We may use the signing of a contract as an illustration of these two aspects of baptism. A contract may first be made orally. This oral agreement is the reality of the contract. But in order for the contract to be secure, there is the need of outward affirmation in writing. A written, notarized contract is the outward affirmation of the inward reality of the contract. In a similar way, we may regard water baptism as the writing of the contract, and Spirit baptism as the reality of the contract. The signing of a contract is not vain, for it is the affirmation of a real contract. In like manner, water baptism is not a mere ritual, for it is the outward affirmation of the Spirit as the reality of baptism. Water baptism without the Spirit would be empty. But Spirit baptism without water baptism would be lacking the necessary outward affirmation. Therefore, according to God’s New Testament economy, baptism should be inwardly of the Spirit and outwardly of water
我们受浸的实行
Our practice of baptism
18我们受浸的实行该照著圣经纯正的话。当我们将人浸入水里，这表征我们将他们浸入三一神、浸入基督、浸入基督的死里，结果他们就浸入基督的身体里。这是以弗所四章五节所说那独一的1浸，也是林前十二章十三节所说到的受浸。在豫表上，以色列人在云里和海里受了浸。他们没有两种浸，只有一个浸，而具有云和海两个元素。云表征来自诸天的那灵，海表征地上的水。这豫表是我们今天受浸的一幅图画。每当我们给信徒施浸，我们同时将他们浸在水和那灵里。这就是说，每当我们将人浸在水里，我们就同时将他们浸入三一神里。
18Our practice of baptism should be according to the pure word in the Bible. When we baptize people into the water, this signifies that we are baptizing them into the Triune God, into Christ, and into the death of Christ with the issue that they are baptized into the Body of Christ. This is the unique baptism mentioned in Ephesians 4:5 and also the baptism spoken of in Corinthians 12:13. In typology, the children of Israel were baptized in the cloud and in the sea. They did not have two baptisms; they had one baptism with two elements—the cloud and the sea. The cloud signifies the Spirit from the heavens, and the sea signifies the water on the earth. This type is a picture of our baptism today. Whenever we baptize believers, we baptize them in water and in the Spirit at the same time. This means that whenever we baptize people in water, we simultaneously baptize them into the Triune God.