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使徒行传生命读经 · 第28篇

藉著彼得一班同工的职事，在犹太地的繁殖（二十）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (20)
1读经：使徒行传九章三十一至四十三节。在本篇信息中，我们要说到行传九
1Scripture Reading: Acts 9:31-43 In this message we shall cover 9:31-43
2章三十一至四十三节。
2THE BUILDING UP
召会的建造与繁增
AND THE MULTIPLICATION OF THE CHURCH In Three Provinces
在三个省分
3行传九章三十一节说，『那时全犹太、加利利、撒玛利亚遍处的召会得平安，被建造，在对主的敬畏并圣灵的安慰中行动，人数就繁增了。』这节说到犹太、加利利和撒玛利亚，这三处都是罗马帝国的省分。犹太在犹太地南部，加利利在北方，撒玛利亚在南北之间。这三个省分都有召会。因为这时召会只开展到犹太、加利利和撒玛利亚省，而且『全』字也包括一切有召会存在的地方，所以这里用单数的召会，含宇宙召会之意；不过在这三个省分的各城里，必定有许多召会，就著地方的意义说，可以称为众召会。
3Acts 9:31 says, “So the church throughout the whole of Judea and Galilee and Samaria had peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied.” This verse speaks of Judea, Galilee, and Samaria, all of which were provinces in the Roman Empire. Judea was in the southern part of the Jewish land, Galilee was in the north, and Samaria was in between the south and the north. There were churches in all three of these provinces. Since at this time the church had spread only to the provinces of Judea, Galilee, and Samaria, and the word “whole” covers all the places where the church existed, the “church” in singular is used in the universal sense. The church here is spoken of in the universal sense although there must have been a number of churches in the various cities of these three provinces, which may be called churches in the local sense
得平安
Having Peace
4按照三十一节，全犹太、撒玛利亚和加利利遍处的召会得平安。召会在里面有平安，虽然在外面有逼迫。召会不怕外面有逼迫，只怕里面没
4According to verse 31, the church throughout the whole of Judea, Samaria, and Galilee had peace. The church had peace inwardly although there was persecution outwardly
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5being built up
6有平安；有平安才有建造。被建造
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7召会在逼迫中得平安，就被建造起来。建造是在召会建立之后进行的。
7Having peace in the midst of persecution, the church was being built up. The building up proceeded after the establishment of the church
在对主的敬畏中行动
going on in the fear of the Lord
8这里也告诉我们，这些省分的召会在对主的敬畏中行动。召会虽有逼迫，但不惧怕人，却敬畏主，怕召会因逼迫被击倒或征服而得罪主，也怕在其他的事上得罪主。
8We are also told that the church in these provinces was going on in the fear of the Lord. Although there were persecutions, the church was not in the fear of men. Rather the church went on in the fear of the Lord lest the church offend the Lord by being put down or even subdued by persecution, or lest she offend the Lord in other things.
在圣灵的安慰中行动
in the comfort of the Holy Spirit
9按照九章三十一节，召会也在圣灵的安慰中行动。这指明召会因著逼迫遭受患难，在其中敬畏主并享受圣灵的安慰。犹太人视犹太为最好的省分。他们认为加利利是受藐视的地区，撒玛利亚是满了搀杂的地区。所以，在耶路撒冷的犹太人藐视加利利，也弃绝撒玛利亚。但我们在九章三十一节看见这三个省分的召会被视为一个。这节说到『全犹太、加利利、撒玛利亚遍处的召会。』我相信圣灵感动路加用这种特别的写法，是要指明不管耶路撒冷的犹太人怎样藐视加利利，弃绝撒玛利亚，在那些地区兴起的召会却应当视为一个召会。就地方的一面说有众召会；但就宇宙的一面说，这些召会乃是一个召会。这里我们看见，召会在宇宙中是一的基本启示。
9According to 9:31, the church was going on also in the comfort of the Holy Spirit. This indicates that the church was suffering affliction through the persecutions, in which she feared the Lord and enjoyed the comfort of the Holy Spirit. The Jews regarded Judea as the best province. They considered Galilee a despised region and Samaria a region full of mixture. Therefore, the Jews in Jerusalem despised Galilee and rejected Samaria. But in 9:31 we see that the churches in these three provinces are regarded as one. This verse speaks of “the church throughout the whole of Judea and Galilee and Samaria.” I believe that the Spirit inspired Luke to write in this particular way in order to indicate that no matter how much Galilee was despised and Samaria was rejected by the Jews in Jerusalem, the churches raised up in those regions should all be considered one church. In the local sense, there were the churches, but in the universal sense, all these churches are the church. Here we have a basic revelation concerning the oneness of the church universally
彼得职事的扩展到吕大，医好以尼雅
THE SPREAD OF PETER’S MINISTRY To Lydda, Healing Aeneas
10有些读使徒行传的人可能认为，到了九章大数的扫罗受主试验时，彼得已经退场了。但我们在九章三十二至四十三节看见，彼得仍然在场，这些经节描述彼得职事的扩展。他的职事从耶路撒冷扩展到了吕大。行传九章三十二节说，『彼得周游各处的时候，也到了居住在吕大的圣徒那里。』吕大是位于约帕东南约十八公里的一个城镇，在旧约称为罗得。(代上八12，拉二33。)彼得在吕大的时候，医好了一个名叫以尼雅的人，他『得了瘫痪，在褥子上躺卧了八年。』（徒九33。）彼得对他说，『以尼雅，耶稣基督医好你了。起来，收拾你的褥子。』以尼雅就立刻起来了。『所有住在吕大和沙仑的人都看见了他，就转向了主。』（徒九34～35。）
10Some readers of Acts may think that by the time of chapter nine, when Saul of Tarsus came into the Lord’ste sting, Peter has moved out of the scene. However, in 9:32-43 we see that Peter is still in the scene, and these verses describe the spread of Peter’s ministry. His ministry has spread from Jerusalem to Lydda. Acts 9:32 says, “Now it came about that as Peter was passing through all those parts, he came down also to the saints dwelling at Lydda.” Lydda was a town about eleven miles southeast of Joppa, called in the Old Testament, Lod (1 Chron. 8:12; Ezra 2:33). While he was in Lydda, Peter healed a “certain man named Aeneas, who for eight years had been lying on a bed, for he was paralyzed” (v. 33). Peter said to him, “Aeneas, Jesus Christ heals you! Rise up and make your own bed!” Immediately Aeneas rose up, and “all those dwelling in Lydda and Sharon saw him, and they turned to the Lord” (vv. 34-35
到约帕，医好多加
To Joppa, Healing Dorcas
11在九章三十六至四十三节，我们看见在约帕，多加得著医冶，或说活过来了。三十六节说，『在约帕有一个女徒，名叫大比大，繙成希利尼话就是多加；她广行善事，多施赒济。』『多加』是希利尼名字，相当于亚兰文的『大比大，』意羚羊。门徒听见彼得在吕大，吕大靠近约帕，『就打发两个人到他那里去，恳求他说，快到我们那里去，不要耽延。』（徒九。）彼得就来到约帕，医治了多加，更好是说，叫多加活过来。
11In 9:36-43 we have the healing, or quickening, of Dorcas in Joppa. Verse 36 says, “Now there was a certain disciple in Joppa named Tabitha (which translated is called Dorcas); this woman was full of good works and alms which she did.” “Dorcas” is the Greek equivalent of the Aramaic “Tabitha,” meaning gazelle. When the disciples heard that Peter was in Lydda, which was near to Joppa, “they sent two men to him, entreating him, Do not delay to come through to us” (v. 38). Peter came down to Joppa and healed Dorcas. It may be better to say that Dorcas was 38 quickened.
12有些人认为多加活过来是一件复活的事例。在彼得到约帕以前，多加也许死了一整天。彼得祷告，『转身对著尸体说，大比大，起来。她就睁开眼睛，看见了彼得，便坐起来。』（徒九40。）这可以视为复活的例子。然而，这里没有用『复活』这种强的说法。所以，我不说多加复活，宁可说她藉著彼得被治好了，或活过来了。
12Some may consider the quickening of Dorcas a case of resurrection. Dorcas may have been dead for a full day before Peter came to Joppa. Peter prayed and “turning to the body, he said, Tabitha, rise up! And she opened her eyes, and seeing Peter, she sat up” (v. 40). This may be considered an instance of resurrection. However, the term “resurrection,” a strong expression, is not used here. Therefore, instead of speaking of the resurrection of Dorcas, I prefer to say that through Peter she was healed or quickened
豫备向外邦人开启国度的门
A Preparation to Open the Door of the Kingdom to the Gentiles
13在九章三十二至四十三节，我们看见彼得在耶路撒冷以外，甚至在犹太以外，多少和外邦人有关的地区尽职。当彼得在约帕的时候，他离罗马政府的一个中心，该撒利亚，不远。这就是说，彼得已经离开了耶路撒冷，犹太人中心的首都，向著该撒利亚城，罗马一位总督所住之处。因著约帕靠近该撒利亚，就成了彼得向外邦人开启国度之门的踏脚石。所以，彼得的留在约帕，乃是一个豫备，叫他去哥尼流家，使用主给他的第二把钥匙开门，使外邦人能进入国度。我们要看见，彼得在该撒利亚为道地的外邦罗马人开门，使他们进入神的国。
13In 9:32-43 we see Peter in his ministry outside of Jerusalem, even outside of Judea, in a region that is somewhat related to the Gentiles. When Peter was in Joppa, he was not far from Caesarea, which was a center for the Roman government. This means that Peter had moved away from Jerusalem, the capital of the Jewish center, toward the city of Caesarea, the place where one of the Roman governors resided. Because Joppa was close to Caesarea, it became a stepping stone for Peter to open the door of the kingdom to the Gentiles. Peter’s stay in Joppa, therefore, was a preparation for him to go to the house of Cornelius and use the second key given him by the Lord to open the door so that the Gentiles may enter into the kingdom. As we shall see, in Caesarea Peter opened the door for typical Roman Gentiles to enter into the kingdom of God
异象与神迹
VISIONS AND MIRACLES
14在扫罗和哥尼流的事例中，主都藉著异象作工。主在异象中向亚拿尼亚显现：『当时在大马色有一个门徒，名叫亚拿尼亚，主在异象中对他说，亚拿尼亚。他说，主阿，看哪，我在这里。』（徒九10。）在这之前，大数的扫罗已经有一个异象，看见主自己。主向扫罗显现，对他说话。之后扫罗有另一个异象，在异象中他看见亚拿尼亚按手在他身上。主告诉亚拿尼亚这件事，说扫罗『在异象中看见一个人，名叫亚拿尼亚，进来按手在他身上，叫他能看见。』（徒九12。）所以，扫罗与亚拿尼亚都有异象。这里我们看见，异象与主工作的完成有关。
14Both in the case of Saul and that of Cornelius, the Lord worked through visions. In a vision the Lord appeared to Ananias: “Now there was a certain disciple in Damascus named Ananias, and the Lord said to him in a vision, Ananias! And he said, Behold, I am here, Lord” (9:10). Before this, Saul of Tarsus had a vision of the Lord Himself. The Lord appeared to Saul and spoke to him. Following that, Saul had another vision, in which he saw Ananias laying his hands on him. The Lord told Ananias about this, saying that Saul “has seen in a vision a man named Ananias coming in and laying his hands on him, so that he may receive his sight” (9:12). Therefore, with both Saul and Ananias there was a vision. Here we have the matter of visions related to the carrying out of the Lord’s work.
15在哥尼流的事例中，主也藉著异象作工。首先，有一天，约在午后三时，哥尼流『在异象中，清楚看见神的一位使者来到他那里，对他说，哥尼流。』（徒十3。）第二天，彼得在房顶祷告时看见异象。（徒十9～10，17。）所以，在哥尼流的事例中，又有两个异象－哥尼流所看见的异
15In the case of Cornelius the Lord also worked through visions. First, Cornelius “saw clearly in a vision about the ninth hour of the day, an angel of God coming in to him and saying to him, Cornelius!” (10:3). On the next day, Peter saw a vision as he was praying on the housetop (10:9-10, 17). Therefore, in the case of Cornelius we have two more visions—the vision seen by Cornelius and the vision seen by Peter
16象，和彼得所看见的异象。
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17我们已经指出，扫罗和哥尼流的事例都包含了异象。有一个异象，先是临到扫罗，然后又临到亚拿尼亚。同样的，有一个异象，先是临到哥尼流，然后临到彼得。在这两件包含著异象的事例之间，有两个神迹藉著彼得发生。首先有以尼雅得医治，然后有多加活过来。我们研读使徒行传，需要把这类不同的事例摆在一起，把所描述的加以思想。我们不该独立的看第九章，乃该照著这一章与前后文的关系来研读。彼得的职事
17We have pointed out that the cases of both Saul and Cornelius involve visions. A vision was given to Saul, and then to Ananias. Likewise, a vision was given to Cornelius, and then to Peter. In between these two cases, both of which involve visions, there are two miracles which took place through Peter. First we have the healing of Aeneas, and then the quickening of Dorcas. In our study of the book of Acts, we need to put together different cases such as these and then consider what is portrayed. We should not consider chapter nine in isolation. Rather, we should study this chapter in relation to what precedes it and to what follows it. PETER’S MINISTRY AND THE INITIAL STAGE
与扫罗职事的初阶
OF SAUL’S MINISTRY
18行传一章是独立的，论到豫备。然后二章有繁殖的开始。二至五章是一段，论到彼得繁殖的职事。二章有彼得在五旬节那天，所释放的第一篇信息；然后在三章，我们看见彼得为一个生来瘸腿的人所行的神迹。彼得根据那个神迹，释放了另一篇信息，记载在三、四章，这与五章所发生的事有关。所以，这四章形成一段，论到彼得繁殖的职事。六章开始于七位执事的选立。司提反在这七位当中，乃是话语的教师。七章记载司提反的教导。七位执事中的另一位是腓利，他是传福音者。八章记载这位传福音者传讲的工作。
18Chapter one of Acts stands alone as a chapter concerned with preparation. Then in chapter two we have the beginning of the propagation. Chapters two through five are one portion. These four chapters are concerned with Peter’s propagating ministry. In chapter two we have Peter’s first message, given on the day of Pentecost, and then in chapter three we see the miracle done for a man lame from birth. Based upon that miracle, Peter gave another message, which is recorded in chapters three and four. This is related to what took place in chapter five. Therefore, these four chapters form a section concerned with the propagating ministry of Peter. Acts 6 begins with the appointment of seven serving ones. Among these seven was Stephen, who was a teacher of the Word. In chapter seven we have a record of Stephen’ste aching. Another of the seven serving ones was Philip, who was an evangelist. Chapter eight gives us a record of the preaching work of this evangelist.
19司提反遭受逼迫，至终被治死。一个名叫扫罗的青年人在那次逼迫中有分。司提反的事例使犹太首领被激动起来，逼迫跟从耶稣的人。八章一节论到这事说，『就在那日，在耶路撒的召会大遭逼迫。』接著圣经又告诉我们：『扫罗却残害召会。』（徒八3。）这指明扫罗是逼迫跟从耶稣者一个主要的带头人。但是这位带头的逼迫者在从耶路撒冷往大马色的路上得救了。他不仅得救，也成了有力的传讲者，正如九章二十至三十节的记载所指明的。扫罗悔改，成为有能力的传讲者，这并不表示彼得的职事结束了。在扫罗传讲的记载之后，彼得立刻回到幕前。不过，地点不在犹太，而在离该撒利亚不远的地方。我们已经看见，这地方成了踏脚石，让彼得进入外邦世界，为外邦人开启进入神国的门。读使徒行传的人，也许觉得很难将这卷书分段。我们研读使徒行传，可以把六至十一章看作一段。在这一段里，我们看见扫罗初阶的职事与彼得的职事调在一起。虽然这两个职事调在一起，在这几章里，彼得的职事还是主要的。
19Stephen was persecuted and eventually put to death. A young man named Saul took part in that persecution. The case of Stephen caused the Jewish leaders to be stirred up to persecute the followers of Jesus. Concerning this, 8:1 says, “There occurred in that day a great persecution against the church in Jerusalem.” Following this we are told, “Saul was devastating the church” (8:3). This indicates that Saul was one of the main leaders of the persecution against the followers of Jesus. But as this leading persecutor was on the way from Jerusalem to Damascus, he was saved. Not only was he saved—he became a prevailing preacher, as indicated by the record in 9:20-30. Saul’s conversion and his becoming a prevailing preacher do not mark the end of Peter’s ministry. Immediately after the record of Saul’sp reaching, Peter comes back into the scene. The scene, however, is not in Judea but in a place not far from Caesarea. As we have seen, this place became a stepping stone for Peter to go into the Gentile world and open the gate for the Gentiles to enter into the kingdom of God. Readers of the book of Acts may find it difficult to divide this book into sections. In our study of Acts, we may regard chapters six through eleven as a section. In this section of Acts we see that Saul’s ministry in its initial stage is mingled with Peter’s ministry. But although these two ministries are mingled, Peter’s ministry is still primary in these chapters
20我们将会看见，扫罗的职事是渐渐进来的。彼得往约帕去，那地就成了通往该撒利亚之外邦人的踏脚石。这是为要得著外邦人的豫备，使将要成为外邦人使徒的扫罗，可以开始他向外邦人的职事。虽然在六至十一章，彼得的职事还是主要的，但他已逐渐开始退场。在这几章里，扫罗也逐渐进场。我们首先在七章末了听闻扫罗的事，那里告诉我们，为司提反被石头打死这件事作见证的人，『把自己的衣服，放在一个名叫扫罗的青年人脚前。』（徒七58。）这指明保罗是以逼迫者的身分进场。在九章，这逼迫者悔改，成了有力的传讲者。到行传九章末了，扫罗开始踏进他的职事。我们看见，他向外邦世界的职事在十三章确定且得胜的开始了。到了那时，保罗就完全进场了。
20As we shall see, Saul’s ministry comes in gradually. Peter went to Joppa, which became a stepping stone to the Gentiles in Caesarea. This was a preparation for the gaining of the Gentiles so that Saul, who was to become an apostle to the Gentiles, may begin his ministry to the Gentiles. In chapters six through eleven Peter, although his ministry is still primary, is beginning to move out of the scene. Also in these chapters Saul is coming into the scene. We first hear of Saul at the end of chapter seven where we are told that the witnesses to Stephen’s stoning “laid down their garments at the feet of a young man called Saul” (7:58). This indicates that when Paul came into the scene, he came in as a persecutor. Then in chapter nine this persecutor was converted into a prevailing preacher. Toward the end of Acts 9, Saul begins to step into his ministry. As we shall see, his ministry to the Gentile world began in a definite and prevailing way in chapter thirteen. By that time Peter is out of the scene, and Paul is fully in the scene
21主在祂繁殖里的主宰权柄我们在这几章看见主的主宰权柄，藉著开展到祂所拣选的人里面而繁殖祂自己。主花了三年半，另外又加了一段时间来豫备彼得。然后，主花了另一段时间来豫备扫罗。我们读使徒行传时需要看见，九章末了和十三章开头，中间有一段间隔。扫罗在那一段时间从主领受了许多。不过所发生的事没有记载于圣经，我们只知道保罗有一段时间在亚拉伯。（加一17。）我们无法知道他在那里作甚么。虽然如此，我们相信保罗在这段期间，从主领受了许多。所以，他在十三章出来传道时，比他在九章的传讲内容更为丰富。保罗在行传九章的传讲很简单、扼要。按照这一章，他强调耶稣是神的儿子，是基督；也就是说，他强调基督的身位和工作。但他在十三至二十八章传讲的内容就丰富多了。
21THE LORD’S SOVEREIGNTY IN HIS PROPAGATION In these chapters we see the Lord’s sovereignty in propagating Himself by spreading into His chosen people. The Lord spent three and a half years plus an additional period of time to prepare Peter. Then the Lord spent another period of time to prepare Saul. In our reading of Acts, we need to realize that between the end of chapter nine and the beginning of chapter thirteen there is an interval. During that interval Saul received a great deal from the Lord. However, what took place is not recorded in the Scriptures. We only know that for a time Paul was in Arabia (Gal. 1:17). We have no way to find out what he did there. Nevertheless, we believe that during this interval Paul received a great deal more from the Lord. Therefore, when he came forth to preach in chapter thirteen, his preaching was much more inclusive than that in chapter nine. Paul’sp reaching in Acts 9 was simple and brief. According to this chapter, he emphasized Jesus as the Son of God and as the Christ; that is, he emphasized Christ’s Person and His work. But in chapters thirteen through twenty-eight his preaching was much more inclusive.
22我们研读使徒行传，看见主有祂主宰的方法，豫备一个像大数扫罗这样蒙拣选的器皿。主将这样一个带头逼迫的人转成为信徒的大祝福。
22As we study Acts, we see that the Lord had His sovereign way to prepare a chosen vessel such as Saul of Tarsus. The Lord turned this one from a leading persecutor to one who became a great blessing to the believers