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使徒行传生命读经 · 第3篇

引言与豫备（一）

Introduction and the Preparation (1)
1读经：使徒行传一章一至二十六节。使徒行传这卷书主要有三段：引言、（徒一1～2、）豫备、（徒一3～26、）和繁殖。（徒二1～二八31。）引言非常简短，只有两节；豫备包含了第一章其余的经节。至于繁殖包含了第二至二十八章，也许是圣经全部六十六卷书里最长的一段。在本篇信息中，我们要来看使徒行传的引言，然后接著看豫备。引言向我们陈明这卷书，豫备包含主和祂门徒两面的事。
1Scripture Reading: Acts 1:1-26 The book of Acts has three main sections: the introduction (1:1-2), the preparation (1:3-26), and the propagation (2:1—28:31). The introduction is very brief, consisting of only two verses, and the preparation covers the remainder of chapter one. The section concerned with the propagation covers chapter two through twenty-eight. This section may be the longest section in all of the sixty- six books of the Bible. In this message we shall consider the introduction of Acts, and then go on to consider the preparation. In the introduction this book is presented to us. As we shall see, the preparation involves something both on the Lord’ss i dean don the side of His disciples
引言由路加所写
INTRODUCTION By Luke
2行传一章一至二节说，『提阿非罗阿，我已经作了前书，论到耶稣开头所行所教训的一切事，直到祂藉著圣灵，吩咐所拣选的使徒以后，被接上升的日子为止。』一节的『我』是指使徒行传的作者路加。早期的召会承认路加是路加福音（路一3）和使徒行传的作者。从文体看，显然路加是这两卷书的著者。路加是外邦人，（西四，）可能是住小亚细亚的希利尼人，也是医生。他在特罗亚开始加入保罗的职事，在保罗末三次出外尽职时，与保罗同行。（徒十六10～17，二十～二一18，二七1～二八15。）他忠信的陪伴保罗，直到保罗殉道。（门24，提后四11。）
2Acts 1:1 and 2 say, “The first account I made, O Theophilus, concerning all things which Jesus began both to do and to teach, until the day in which He was taken up, having given command through the Holy Spirit to the apostles whom He chose.” In verse 1 “I” refers to Luke, the writer of the book of Acts. The early church recognized Luke as the author both of the Gospel of Luke (Luke 1:3) and Acts. Luke’s authorship is evident from the style of composition of the two books. Luke was a Gentile (Col. 4:14), 14 and probably an Asiatic Greek, and a physician. Starting in Troas, he joined Paul in his ministry and accompanied him in his last three ministry journeys (Acts 16:10-17; 20:5 — 21:18; 27:1 — 28:15). He was5 a faithful companion of Paul until his martyrdom (Philem. 24; 2 Tim. 4:11).
给提阿非罗
To Theophilus
3路加福音和使徒行传都是写给一个名叫提阿非罗的人。这名字原文意『蒙神所爱，』或『神的朋友。』提阿非罗可能是一位在罗马帝国担任官职的外邦信徒。
3Both the Gospel of Luke and the book of Acts were written to a person named Theophilus. This name in Greek means “loved by God,” or “friend of God.” Theophilus was probably a Gentile believer who occupied some official position under the Roman Empire
路加福音的延绩
The Continuation of the Gospel of Luke
4使徒行传是路加福音的延续。我们比较行传一章一至二节与路加一章一至四节，就可得到证明。行传一章一节的『前书』是指路加福音，是路加『按著次序』（路一3）写给提阿非罗的。
4Acts is the continuation of the Gospel of Luke. This can be proved by comparing 1:1-2 with Luke 1:14. The words “first account” in Acts 1:1 refer to the Gospel of Luke as a “consecutive account” (Luke 1:3) written to Theophilus by Luke.
5行传一章二节说，主耶稣『藉著圣灵，吩咐所拣选的使徒。』复活的基督已经成了赐生命的灵，（林前十五45，）但祂在复活里仍然藉著圣灵行事。（约二十22。）
5Acts 1:2 says that the Lord Jesus gave “command through the Holy Spirit to the apostles whom He chose.” The resurrected Christ has become the life- giving Spirit (1 Cor. 15:45), yet still in resurrection He did things through the Holy Spirit (John 20:22
豫备主对门徒的训练
THE PREPARATION The Lord’sT raining of His Disciples
6我们已经指出，行传一章三至二十六节说到豫备－主和门徒两面的豫备。在这段里，我们看见基督在复活里对门徒的豫备。（徒一3～8。）祂对他们讲说神国的事，（徒一3，）并嘱咐他们等候灵浸。（徒一4～8。）九至十一节说到基督的升天，然后是门徒的豫备。（徒一12～26。）门徒持续祷告，（徒一12～14，）然后拣选马提亚。（徒一15～26。）
6As we have pointed out, 1:3-26 is concerned with preparation, a preparation both on the Lord’ss i de and the side of the disciples. In this section of Acts we see Christ’s preparation of the disciples in His resurrection (vv. 3-8). He speaks to them things concerning the kingdom of God (v. 3) and charges them to wait for the baptism in the Holy Spirit (vv. 4-8). After Christ’s ascension in verses 9 through 11, we have the disciples’ preparation (vv. 12-26). The disciples persevered in prayer (vv. 12-14) and then chose Matthias (vv. 15-26
7主在升到诸天之上，在升天里执行祂的繁殖以前，进一步作此事来豫备祂的门徒。虽然他们与祂同在了三年半之久，但仍然没有完全豫备好。从这事我们看见，我们不能作快速的工来成全主恢复里的圣徒。我们可以说，主与门徒同在的三年半，几乎相对于为期四年的大学教育。你可能想知道主门徒『大学课程』的末了半年。这末了半年发生在主复活以后。历代以来人们知道，一个人要合式的受教育，需要通过幼稚园、小学、国中、高中、和四年的大学。从幼稚园到高中的年日都是为大学的年日作豫备。我们可以将这原则应用在圣经上，在圣经里找到属灵教育的各种程度。在旧约，我们从创世记的『幼稚园』到诗篇和申言者书的『高中。』其间有开始于出埃及记的『小学，』和历史书的『国中。』到了新约，我们可以说，福音书是『大学』程度，书信是『研究所』程度。主耶稣花了三年半与门徒同在，给他们『大学教育。』虽然彼得、安得烈、雅各、约翰是渔夫，但主的呼召拔高了他们，使他们成为『大学生。』迦玛列却留在旧约的『高中。』主耶稣是『教授』和『大学校长，』祂首先花三年半与祂的『学生』同在；他们其余的『教育』是在祂的复活里完成的。这就是说，主在肉体里的时候，能彀在祂门徒身上完成三年半的教育；然后祂在复活里完成了对他们的训练。
7Before the Lord went to the heavens to carry out His propagation in His ascension, He did something further to prepare His disciples. Although they had been with Him for three and a half years, they still had not yet been fully prepared. From this we see that we can not do a quick work to perfect the saints in the Lord’s recovery. We may say that the three and a half years the Lord Jesus spent with His disciples were nearly the equivalent of a college education, which usually lasts four years. Perhaps you are wondering about the last half year of the “college course” for the Lord’s disciples. This last half year took place after His resurrection. Throughout the centuries, people have learned that in order for a person to be educated properly, he needs to pass through kindergarten, elementary school, junior high school, high school, and four years of college. All the years from kindergarten through high school are a preparation for the college years. We may apply this principle to the Bible and find in the Scriptures various levels of spiritual education. In the Old Testament we go from “kindergarten” in Genesis to “high school” in the Psalms and the Prophets. In between, we have the “elementary school” beginning in Exodus, and “junior high” in the historical books. Coming to the New Testament, we may say that the Gospels are on a “college” level and that the Epistles are on the level of “graduate school.” The Lord Jesus spent three and a half years with the disciples to give them a “college education.” Although Peter, Andrew, James, and John were fishermen, the Lord’s calling uplifted them and made them “college students.” Gamaliel, however, remained in the Old Testament “high school.” As both “professor” and “chancellor,” the Lord Jesus first spent three and a half years with His “students.” The remainder of their “education” was completed in His resurrection. This means that the Lord was able to carry out three and a half years of education with His disciples when He was in the flesh. Then in His resurrection He completed their training.
我们需要属天的光照
Our Need of Heavenly Enlightenment
8我们需要一再的读圣经。这意思是我们需要认识神写出来的话，并被这话充满。然后我们需要祷告：『主，给我看见你在新约每卷书里想要说的。』如果你这样祷告，光就会渐渐来到。
8We need to read the Bible again and again. This means that we need to know the written Word and be filled with it. Then we need to pray, “Lord, show me what You intend to speak in all the books of the New Testament.” If you pray like this, light will gradually come
9我们要更正确的领会新约的话，学希腊文是有帮助的。然而我们不该以为，有卓越的希腊文知识就足以认识圣经。有人也许透彻认识希腊文新约圣经的每一个字，但在属灵上仍是瞎眼的，一点不懂新约所启示的。即使我们认识希腊文，我们仍需要属天的光照，好看见新约中神圣的启示。今天我们正与属灵的瞎眼争战。许多人有希腊文博士学位，但就属灵上说，他们完全是瞎眼的。他们在学问上认识希腊文新约圣经，但他们不认识主在新约里所说的。不论我们有多少的学位，有多好的学问，我们仍需要降卑自己说，『主，我一无所知。主，我一无所是。给我看见你的启示。』如果你这样祷告，主的启示就要临到你。
9In order to have a more accurate understanding of the words in the New Testament, it is helpful to learn Greek. However, we should not think that to know the Bible it is sufficient to have an excellent knowledge of Greek. Someone may have a thorough knowledge of every word in the Greek New Testament, but still be spiritually blind and not know anything of what is revealed in the New Testament. Even if we have the knowledge of Greek, we still need heavenly enlightenment in order to see the divine revelation in the New Testament. Today we are fighting against spiritual blindness. Many have doctoral degrees in Greek, but, spiritually speaking, they are utterly blind. They know the Greek New Testament in the way of scholarship, but they do not know what the Lord is speaking in the New Testament. No matter how many degrees we may have or how great our scholarship may be, we still need to humble ourselves and say, “Lord, I do not know anything. I am nothing, Lord. Show me Your revelation.” If you pray like this, the Lord’sr evelation will come to you
彼得的事例
The Case of Peter
10在福音书里，主耶稣花了三年半与祂的门徒同在。那些年间，祂对他们满了忍耐。我们可以说，主对祂的门徒『弹奏属天的音乐；』然而他们不会欣赏。我们在彼得的事例中特别看见这事。
10In the Gospels the Lord Jesus spent three and a half years with His disciples. During those years He was very patient with them. We may say that the Lord was “playing heavenly music” to His disciples; however, they were not able to appreciate it. We see this especially in the case of Peter
11主耶稣满了忍耐和同情，尽祂所能的对待彼得。在马太十六章彼得领受了属天的异象，宣告说，『你是基督，是活神的儿子。』（太十六16。）主回答他说，『西门巴约拿，你是有福的，因为不是血肉之人启示了你，乃是我在诸天之上的父启示了你。』（太十六17。）主说到召会和国度之后，接著『指示祂的门徒，祂必须往耶路撒冷去，受长老、祭司长和经学家许多的苦，并且被杀，第三日复活。』（太十六。）但彼得责劝祂说，『主阿，神眷怜你，这事绝不会临到你。』（太十六22。）主就转过来对彼得说，『撒但，退我后面去罢！你是绊跌我的，因为你不思念神的事，只思念人的事。』（太十六23。）
11Full of patience and sympathy, the Lord Jesus did what He could with Peter. In Matthew 16 Peter received a heavenly vision and declared, “You are the Christ, the Son of the living God” (v. 16). The Lord answered and said to him, “You are blessed, Simon Bar - jona, because flesh and blood did not reveal this to you, but My Father who is in the heavens” (v. 17). After the Lord spoke about the church and the kingdom, He went on to “show to His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and be raised on the third day” (v. 21). But Peter began to rebuke Him saying, “God be merciful to You, Lord; 21 this shall by no means happen to You!” (v. 22). The Lord then turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on the things of God, but on the things of men” (v. 23).
12我们读马太十六章的记载，也许会同情彼得。虽然彼得很可怜，主耶稣却不放他过去。彼得不是从主的『大学』『中途退学的人。』主耶稣是这所大学的校长，祂耐心的把彼得留在身边。甚至在彼得否认主耶稣时，祂还是有耐心。在主耶稣被出卖的那夜，彼得对祂说，『即使众人因你绊跌，我总不绊跌。』（太二六33。）主对他说，『我实在告诉你，今夜鸡叫以前，你要三次否认我。』（太二六34。）后来彼得果真三次否认主。然而主不失望，因为彼得的经历是『大学课程』的一部分。
12We may feel sympathy for Peter as we read the account in Matthew 16. Although Peter was pitiful, the Lord Jesus did not let him go. Peter was not a “dropout” from the Lord’s “college.” As the chancellor of this college, the Lord Jesus patiently kept Peter with Him. The Lord Jesus was patient even when Peter denied Him. On the night the Lord Jesus was betrayed, Peter said to Him, “If all shall be stumbled in You, I will never be stumbled” (Matt. 26:33). The Lord said to him, “Truly I say to you, that this night, before a cock crows, you will deny Me three times” (v. 34). Later Peter did deny the Lord three times. Nevertheless, the Lord was not disappointed, for Peter’s experience was part of the “college course
13至终，彼得领会了主耶稣所『弹奏』属天的音乐。他得著这领会，不是在他与主同在的三年半期间，乃是在主从肉体化身为灵之后。祂在肉体里的时候，在教导彼得的事上并没有完全成功，因为祂不能进到彼得里面。祂当然有办法改正、调整彼得，但是没有办法重生他、重造他，并且住在他里面。换句话说，在彼得和别的门徒身上，主耶稣没有办法在肉体里繁殖祂自己。主要繁殖祂自己，乃是在于将祂自己分赐到人里面作生命。
13Eventually, Peter received the understanding of the heavenly music the Lord Jesus was “playing.” He received this understanding, not during the three and a half years he was with the Lord, but after the Lord had been transfigured from the flesh into the Spirit. When He was in the flesh, He was not altogether successful in teaching Peter, because He was not able to enter into him. He had, of course, a way to correct and adjust Peter, but no way to regenerate and recreate him and dwell in him. In other words, with Peter and the other disciples, the Lord Jesus did not have a way in His flesh to propagate Himself. For the Lord to propagate Himself is for Him to impart Himself into others as life
复活的基督将祂自己吹进门徒里面
The Resurrected Christ Breathing Himself into the Disciples
14当主耶稣带门徒经过他们的『大学课程』时，祂知道祂需要进到他们里面。当然，只要祂在肉体里，祂就不能在门徒里面。因此，在约翰福里祂向他们指明，祂死而复活是与他们有益的。祂在复活里就能彀进到门徒里面作生命，并且留在他们里面作人位，藉以繁殖祂自己。
14The Lord Jesus knew when He was taking His disciples through their “college course” that it was necessary for Him to enter into them. Of course, as long as He was in the flesh, He was unable to be in the disciples. Therefore, in the Gospel of John He indicated to them that it was expedient for them that He die and then be resurrected. In resurrection He would then be able to enter into the disciples as life and remain in them as their person and thereby propagate Himself.
15主耶稣在复活以后，成为赐生命的灵回到门徒那里，并将自己吹进他们里面。（约二十22。）祂不是教训门徒，也不是给他们一篇道，乃是将祂自己吹进他们里面。那是他们四年『大学课程』最后一部分的起始。主将祂自己吹进门徒里面，就是将祂自己繁殖到他们里面作生命。
15After His resurrection, the Lord Jesus came back to the disciples as the life-giving Spirit and breathed Himself into them (John 20:22). Instead of teaching the disciples or giving them a lecture, He breathed Himself into them. That was the initiation of the last part of their four-year “college course.” The Lord’s breathing of Himself into the disciples was His propagation of Himself in them as life
四十天之久向门徒显现
Appearing to the Disciples for a Period of Forty Days
16主将自己吹到门徒里面以后，又在经纶上与他们同在四十天。关于这事，行传一章三节说，『祂受害之后，用许多确据，将自己活活的显给使徒看，四十天之久向他们显现，讲说神国的事。』主将自己活活的显给门徒看，目的是要训练门徒习惯并享受祂看不见的同在。在约翰福音里没有明言，也没有暗示，指明主将自己吹到门徒里面以后就离开他们。虽然他们不觉得祂的同在，实际上祂仍与他们同在。有时主向他们显现，那是祂的显出。在主受死以前，祂肉体的同在是看得见的。在主复活以后，祂灵的同在是看不见的。祂在复活后的显现或显出，是要训练门徒领悟、享受并习惯祂看不见的同在。看不见的同在比看得见的同在更便利、更优越、更宝贵、更丰富、也更真实。主看不见的同在，就是在祂复活里的那灵。主已将那灵吹进门徒里面，那灵要一直与他们同在。
16After the Lord breathed Himself into the disciples, He stayed with them economically for forty days. Concerning this, Acts 1:3 says, “To whom also He presented Himself alive after His suffering by many convincing proofs, through a period of forty days, appearing to them and speaking the things concerning the kingdom of God.” The Lord’s presenting Himself a live was for the purpose of training the disciples to practice and enjoy His invisible presence. In the Gospel of John there is no word or hint indicating that the Lord left the disciples after breathing Himself into them. Actually He stayed with them, although they were unconscious of His presence. The Lord’s further appearing to them was His manifestation. Before His death the Lord’s presence was visible in the flesh. After His resurrection, His presence was invisible in the Spirit. His manifestations, or appearings, after His resurrection were to train the disciples to realize, enjoy, and practice His invisible presence, which is more available, prevailing, precious, rich, and real than His visible presence. The Lord’sin visible presence is just the Spirit in His resurrection, whom He breathed into the disciples and who would be with them all the time
17主将祂自己吹进门徒里以后，就素质说，祂绝没有离开他们。然而，就经纶说，祂时隐时现。主在经纶上时隐时现，为要训练门徒，完成他们末了半年的教育。关于这事，我们不该说祂来来去去，而该说祂时隐时现。
17After the Lord breathed Himself into the disciples, He never left them essentially. However, economically He would appear and then disappear. The Lord appeared and disappeared economically in order to train the disciples, to finish the last half year of their education. Regarding this, we should not speak of His going and coming but of His appearing and disappearing
18四十天之久，主耶稣向门徒显现。在圣经里，四十天是试炼和试验的时期。我们从旧约知道，四十天是试验和受苦的时期。（申九9，18，王上十九8。）主耶稣被那灵引到旷野去受魔鬼的试诱，祂禁食了四十昼四十夜。（太四1～2。）以色列子民也在旷野受神试验、教育四十年。因此，四十是试验、验证、试炼、教育的数字。在行传一章，主时隐时现四十天之久，为要试验并训练祂的门徒。主在复活那天将祂自己，就是那灵，吹进门徒里面；从那时起，这复活的基督就住在他们里面。行传一章三节说到祂的显现，这不是说祂曾离开门徒，不过是使祂的同在对他们成为看得见的，训练他们不断的体认并享受祂看不见的同在。们徒已经习惯基督看得见的同在。三年半之久，祂在肉体里与他们同在，乃是看得见的。他们看见祂，摸祂，并与祂同吃，他们之中有一个甚至侧身挨近祂的怀里。（约十三23。）忽然，祂看得见的同在被取去。后来主回到门徒那里，将祂自己吹进他们里面。从那时起，主与门徒的同在成了看不见的。不再是肉身的同在，乃是属灵的同在。
18For a period of forty days the Lord Jesus appeared to the disciples. In the Bible forty days are a period of trial and testing. We know from the Old Testament that forty days were a time of testing and suffering Deut. 9:9, 18; 1 Kings 19:8). When the Lord Jesus was led up by the Spirit into the wilderness to be tempted by the Devil, He fasted forty days and forty nights Matt. 4:1-2). Also, the children of Israel were tested, educated, by God in the wilderness for forty years. Forty, therefore, is the number of testing, proving, trying, educating. In Acts 1 the Lord appeared and disappeared during a period of forty days in order to test and train His disciples. From the time He breathed Himself as the Spirit into the disciples on the day of His resurrection, the resurrected Christ dwelt in them. His appearing spoken of in Acts 1:3 does not mean that He ever left the disciples. It simply means that He made His presence visible to them, training them to realize and enjoy continually His invisible presence. The disciples had become accustomed to the visible presence of Christ. For three and a half years He had been with them visibly in the flesh. They saw Him, touched Him, and ate with Him. One of them even reclined on His bosom (John 13:23). Suddenly His visible presence was taken away. Then the Lord came back to the disciples to breathe Himself into them. From that time onward the Lord’s presence with the disciples became invisible. It was no longer a physical presence but a spiritual presence
19虽然主属灵的同在是看不见的，却比祂看得见的同在更真实、更重要。主看得见的同在包含空间与时间的因素，但祂看不见的同在既没有空间的因素，也没有时间的因示。祂看不见的同在是无所不在的。不论我们在那里，主看不见的同在都随著我们。实际上，祂看不见的同在不仅是随著我们－这同在乃是在我们里面。当主在肉体里与门徒同在时，祂与他们的同在是外面的、看得见的。但祂将自己，就是赐生命的灵，吹进他们里面以后，祂的同在就成为里面的、看不见的。看门徒不习惯主看不见的同在，主就在经纶上与他们同在四十天，时隐时现。祂用这方式训练他们习惯并享受祂看不见的同在。
19Although the Lord’s spiritual presence is invisible, it is more real and vital than His visible presence. The Lord’s visible presence involved the elements of space and time. But with His invisible presence there is neither the element of space nor the element of time. His invisible presence is everywhere. Wherever we are, the Lord’sin visible presence is with us. Actually, His invisible presence is not merely with us — it is within us. When the Lord was with the disciples in the flesh, His presence with them was outward and visible. But after He breathed Himself into them as the life - giving Spirit, His presence became inward and invisible. Because the disciples were not used to the Lord’s in visible presence, the Lord stayed with them economically for forty days, appearing and disappearing. In this way He trained them to practice and enjoy His invisible presence.