Books
使徒行传生命读经 · 第30篇

藉著彼得一班同工的职事，在犹太地的繁殖（二十二）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (22)
1读经：使徒行传十章三十四至四十八节。在本篇信息中，我们要来看三件事：彼得对聚集在哥尼流家的人所讲的信息，（徒十34～43，）圣灵降在哥尼流家－外邦信徒受灵浸，（徒十44～46，）以及哥尼流家受水浸。（徒十47～48。）
1Scripture Reading: Acts 10:34-48 In this message we shall cover three matters: Peter’s message to those gathered together in the house of Cornelius (vv. 34-43); the falling of the Holy Spirit on the house of Cornelius—the Gentile believers’ baptism in the Holy Spirit (vv. 44-46); and the water baptism of the house of Cornelius (vv. 47-48
彼得的信息万人的主
PETER’S MESSAGE The Lord of All
2行传十章三十四至三十六节：『彼得就开口说，我真看出神是不偏待人的，各国中那敬畏祂，行义的人，都为祂所悦纳。祂藉著耶稣基督（祂是万人的主）传和平为福音，将这道传给以色列子孙。』彼得首先说，神是不偏待人的；接著说，各国中那敬畏神，行义的人，都为祂所悦纳。各国中那敬畏神，行义的人，仍是堕落人类的一部分。神悦纳他们，乃是因基督的救赎。在基督之外，没有一个堕落的人能本于行为得称义。（罗三20，加二16。）在三十六节，彼得宣告耶稣基督是万人的主。有些人读使徒行传，可能把这节的『万人』一辞领会成一切人事物。但严格的说，这里的『万人』只指人，不指事物。『万人』在此指一切的人，(提前二4，)不仅指犹太人，也指外邦人。彼得在这里的话指明，他如今领悟神已经立基督为犹太人和外邦人的主，祂并不偏待人。
2Acts 10:34-36 says, “And opening his mouth, Peter said, I surely perceive that God is not a respecter of persons, but in every nation he who fears Him and works righteousness is acceptable to Him. The word which He sent to the sons of Israel, bringing the good news of peace through Jesus Christ (this One is Lord of all).” First, Peter says that God is not a respecter of persons. Then he goes on to say that in every nation those who fear God and work righteousness are acceptable to Him. Those who fear God and work righteousness in every nation are still a part of fallen mankind. God accepts them in view of the redemption of Christ. Without Christ, no fallen man is justified by his works (Rom. 3:20; Gal. 2:16). In Acts 10:36 Peter declares that Jesus Christ is Lord of all. Some readers of Acts may understand the word “all” in this verse to mean both all things and all persons. However, strictly speaking the word “all” here denotes only persons, not things. This “all” refers to men (1 Tim. 2:4), not only Jews but also Gentiles. Peter’sword here indicates that he now realizes that God has made Christ the Lord of both the Jews and the Gentiles. With Him there is no respect of persons
主耶稣的生活与职事
The Living and Ministry of the Lord Jesus
3在这信息里彼得也说到主耶稣在地上的生活与职事。他对哥尼流家里的人说，他们都知道神『藉著耶稣基督…传和平为福音…传给以色列子孙』的道。『在约翰宣传受浸以后，这话从加利利起，传遍了整个犹太，就是神怎样以圣灵和能力膏拿撒勒人耶稣，祂周游各处行善事，医好凡被魔鬼压制的人，因为神与祂同在。』（徒十36～38。）三十七节的『话，』原文指即时的话。彼得在这些经文中指出，主耶稣行神迹，拯救并释放被魔鬼压制的人。
3In his message Peter also spoke concerning the living and ministry of the Lord Jesus when He was on earth. He said to those in the house of Cornelius that they knew the word which God “sent to the sons of Israel, bringing the good news of peace through Jesus Christ...the word which came throughout the whole of Judea, beginning from Galilee after the baptism which John proclaimed: Jesus, the One from Nazareth, how God anointed Him with the Holy Spirit and power, who went about doing good and healing all those who were oppressed by the Devil, for God was with Him” (vv. 36-38). The Greek word rendered “word” in verse 37 is rhema. In these verses Peter points out that the Lord Jesus performed miracles to rescue and set free those who were under the oppression of the Devil.
基督的复活
Christ’s Resurrection
4在三十九至四十一节，彼得说到基督的复活：『我们就是祂在犹太人之地，并耶路撒冷所行一切事的见证人；他们竟把祂挂在木头上杀了。第三日神叫祂复活，使祂显现出来，不是给众百姓看，乃是给神豫先所选派的见证人看，就是我们这些在祂从死人中复活以后，和祂同吃同喝的人。』四十节的『显现，』照原文直译应为『成为看得见的。』彼得在四十节说，神叫祂复活，却在四十一节说，主从死人中复活。论到主是人，新约告诉我们，神叫祂从死人中复活；（罗八11，）但论到祂是神，新约告诉我们，祂自己从死人中复活。（罗十四9。）
4In verses 39 through 41 Peter speaks concerning Christ’s resurrection: “And we are witnesses of all things which He did, both in the country of the Jews and in Jerusalem; whom also they did away with, hanging Him on a tree. This One God raised on the third day and made Him manifest, not to all the people, but to witnesses appointed beforehand by God, to us, who ate and drank with Him after He rose from among the dead.” The Greek word rendered “manifest” in verse 40 literally means “to become visible.” In verse 40 Peter says that God raised this One, but in verse 41 he says that the Lord rose from among the dead. Regarding the Lord as a man, the New Testament tells us that God raised Him from the dead (Rom. 8:11). But considering Him as God, the New Testament tells us that He Himself rose from the dead (Rom. 14:9
审判活人死人的那一位
The Judge of the Living and the Dead
5在四十二节彼得接著说，『祂吩咐我们向百姓传道，并郑重见证祂是神所立定，要审判活人死人的那一位。』这里我们看见，基督已经被立定为审判全人类的那一位。祂要审判活人和死人。复活的基督在千年国前回来时，要在祂荣耀的宝座上审判活人。（太二五31～46。）这与祂的再来有关。（提后四1。）到千年国以后，祂还要在白色大宝座上审判死人。（启二十11～15。）
5In Acts 10:42 Peter goes on to say, “And He charged us to proclaim to the people and solemnly testify that this is the One who was designated by God to be the Judge of the living and the dead.” Here we see that Christ has been designated the Judge of all mankind. He will judge both the living and the dead. The resurrected Christ at His coming back will be the Judge of the living before the millennium on His throne of glory (Matt. 25:31-46). This is related to His second coming (2 Tim. 4:1). He will also be the Judge of the dead after the millennium on the great white throne (Rev. 20:11-15
赦罪
The Forgiveness of Sins
6在四十三节彼得继续说，『众申言者也为祂作见证说，凡信入祂的人，必藉著祂的名得蒙赦罪。』这证明即使哥尼流敬畏神并且行义，他的祷告和凋济也蒙了神的悦纳，然而，他仍需要信入救赎主基督，蒙神赦罪。哥尼流是个虔诚人，但他仍需得蒙赦罪。他虽然虔诚，却不能说自己没有犯过罪。他是虔诚的，却仍然有罪；所以，他需要救赎和赦免。
6In 10:43 Peter continues, “To this One all the prophets testify that through His name everyone who believes in Him receives forgiveness of sins.” This proves that even though Cornelius feared God and worked righteousness and his prayers and alms had been accepted by God, he still needed God’s forgiveness of his sins through believing in Christ the Redeemer. Cornelius was a devout man, but he still needed the forgiveness of sins. Although he was devout, he could not say that he had not sinned. Hence, he was devout yet still sinful. Therefore, he needed redemption and forgiveness.
圣灵降在哥尼流家－外邦信徒受灵浸
the falling of the Holy Spirit on the house of Cornelius the Gentile believers’ baptism in the Holy Spirit
7四十四节说，『彼得还说这话的时候，圣灵降在一切听道的人身上。』这节的听包括信入主。（徒十43，约五24，罗十14，弗一13。）
7Acts 10:44 says, “While Peter was still speaking these words, the Holy Spirit fell upon all those hearing the word.” In this verse hearing includes believing in the Lord (v. 43; John 5:24; Rom. 10:14; Eph. 1:13
包罗万有的灵
The All-inclusive Spirit
8彼得还说话的时候，那灵降在哥尼流家里的人身上。这里的灵，无疑的是那包罗万有的灵。包罗万有的灵降在哥尼流家以后，他们就开始说方言，并且尊神为大。（徒十46。）这里的尊神为大，就是赞美神。彼得和同他在一起的人看见所发生的事，就知道不该禁止哥尼流家里的人受水浸。（徒十47。）圣灵降在哥尼流家听道的人身上，是在外面和经纶一面。在哥尼流家的事例中，圣灵在素质一面进入信徒里面作生命，并在经纶一面降在他们身上作能力，乃是同时发生在他们信主的时候。然而，四十四节只记述圣灵在经纶一面降在他们身上，因为这是外面的，别人可以从他们说方言并尊神为大认出来；而祂进入他们里面是无声的，也是看不见的。他们未经任何中间的管道，就直接从元首基督受了圣灵的两面，然后才由基督身体的其他肢体为他们施水浸。这很著重的指明，神国的福音开展到外邦人是出于主，并且身体的头直接将外邦信徒浸入祂的身体里，不像撒玛利亚信徒和大数扫罗的事例那样，要经由身体的肢体按手。（徒八17，九17。）
8While Peter was speaking the Spirit fell upon those in the house of Cornelius. No doubt, the Spirit here is the all-inclusive Spirit. After the all-inclusive Spirit fell upon the house of Cornelius, they began to speak in tongues and magnify God (v. 46). Here to magnify God is to praise Him. When Peter and those with him saw what happened, they knew that those in the house of Cornelius should not be prohibited from being baptized in water (v. 47). The Holy Spirit fell upon those who heard the word in the house of Cornelius outwardly and economically. In the case of the house of Cornelius, the Holy Spirit’se ntering into the believers essentially for life and falling upon them economically for power took place simultaneously when they believed in the Lord. However, only His falling upon them economically is noted in verse 44, because it was outward and could be realized by others by their speaking in tongues and praising God, whereas His entering into them took place silently and invisibly. They received both aspects of the Holy Spirit directly from Christ the Head of the Body, without any mediatorial channel, before they were baptized in water by other members of the Body of Christ. This indicates emphatically that the spreading of the gospel of the kingdom of God to the Gentiles was of the Lord, and that the Head of the Body baptized the Gentile believers into His Body directly, without the laying on of hands of any member of His Body, as in the cases of the Samaritan believers and Saul of Tarsus (8:17; 9:17
圣灵的恩赐
The Gift of the Holy Spirit
9四十五节说，『那些奉割礼，和彼得同来的信徒，因圣灵的恩赐也浇灌在外邦人身上，就都惊奇。』圣灵的恩赐，在这里是指圣灵自己，不是指属于圣灵的任何东西作为恩赐赐给信徒。他们不是领受那灵所分给的任何恩赐，如罗马十二章六节、林前十二章四节、和彼前四章十节所题的。他们所领受的恩赐乃是圣灵自己，是神赐给信徒，作为独一的恩赐，由此产生罗马十二章、林前十二章、和彼前四章所题的一切恩赐。
9Acts 10:45 says, “And the believers of the circumcision, as many as accompanied Peter, were amazed, because on the Gentiles also the gift of the Holy Spirit had been poured out.” Here the gift of the Holy Spirit refers to the Holy Spirit Himself, not something of the Holy Spirit given to the believers as a gift. They did not receive any gift distributed by the Spirit, as mentioned in Romans 12:6; 1 Corinthians 12:4; and 1 Peter 4:10. Rather, they received the gift which is the Holy Spirit Himself, given by God to the believers in Christ as the unique gift that produces all the gifts mentioned in Romans 12, 1 Corinthians 12, and 1 Peter 4.
10四十五节说到圣灵恩赐的浇灌。这恩赐是由神从包罗万有、复活、升天的基督浇灌下来的。那灵在基督升天以后浇灌下来，就是复活升天的基督成为包罗万有的灵降下来，要为著神新约的经纶，在地上执行祂天上的职事，建造祂的召会，（太十六18，）作祂的身体。（弗一23。）
10Acts 10:45 speaks of the outpouring of the gift of the Holy Spirit. This gift was poured out by God from the all-inclusive, resurrected, and ascended Christ. The pouring out of the Spirit after Christ’s ascension was the descending of the resurrected and ascended Christ as the all-inclusive Spirit to carry out His heavenly ministry on the earth to build up His church (Matt. 16:18) as His Body (Eph. 1:23) for God’s New Testament economy
说方言并尊神为大
Speaking in Tongues and Magnifying God
11四十六节接著说，『因为听见他们说方言，并尊神为大。』说方言并不是在经纶一面受了圣灵所产生的惟一结果，因为在这事例中，尊神为大，就是赞美神，也是其中的一个结果，正如在以弗所十二个信徒的事例中，说豫言也是一个结果一样。(徒十九6。)因此，说方言不是在经纶一面受了圣灵的惟一证明，也不是必需的证明，因为在经纶一面受圣灵的事例中，至少有一件，就是撒玛利亚信徒的事例，没有题到说方言。(徒八15～17。)在大数扫罗的事例中，（徒九17，）关于这事也没有题到说方言，虽然他后来在林前十四章十八节告诉我们，他也说过方言。
11Acts 10:46 continues, “For they heard them speaking in tongues and magnifying God.” Speaking in tongues was not the unique issue of receiving the Holy Spirit economically, because the magnifying, that is, the praising of God, was also one of its issues in this case, as prophesying was also one of its issues in the case of the twelve believers in Ephesus (19:6). Hence, speaking in tongues is not the only evidence of receiving the Holy Spirit economically; neither is it the necessary evidence, because there is at least one case of the receiving of the Holy Spirit economically, the case of the Samaritan believers (8:15-17), which does not mention speaking in tongues. In the case of Saul of Tarsus (9:17) concerning this matter, there is also no mention of speaking in tongues, although he told us later in 1 Corinthians 14:18 that he spoke in tongues
The Baptism in the Holy Spirit
灵浸
12外邦信徒在哥尼流家里，直接从升天的元首受了经纶一面的圣灵，与早期的使徒和犹太的信徒，在五旬节那天所受的一样。（徒二4。）在新约里只有这两个事例，算是在圣灵里受浸。（徒一5，十一15～。）藉著这两个步骤，身体的头将祂所有的信徒－犹太和外邦－一次永远的浸入祂的身体里。（林前十二13。）因此，在圣灵里受浸是已经成就的事实，由升天的基督在五旬节那天，并在哥尼流家里完成的。其他的事例－八章撒玛利亚的信徒，九章大数的扫罗，和十九章以弗所的十二个信徒，按新约的启示，都不算是在圣灵里受浸；这些事例，不过是信徒对那一次永远完成之灵浸的经历。
12The Gentile believers in the house of Cornelius received the Holy Spirit economically, as the early apostles and the Jewish believers did on the day of Pentecost (2:4), directly from the ascended Head. Only these two instances are considered in the New Testament as the baptism in the Holy Spirit (1:5; 11:15-16). By these two steps the Head of the Body baptized all His believers 16 once for all, both Jewish and Gentile, into His one Body (1 Cor. 12:13). Hence, the baptism in the Spirit was an accomplished fact carried out by Christ in His ascension both on the day of Pentecost and in the house of Cornelius. All the other cases—the Samaritan believers in chapter eight, Saul of Tarsus in chapter nine, and the twelve Ephesian believers in chapter nineteen—are not considered the baptism in the Holy Spirit according to the revelation of the New Testament. These cases were only the believers’ experiences of the once-for-all accomplished baptism in the Holy Spirit.
13关于信徒在经纶一面受圣灵，就是圣灵降在他们身上，使徒行传只说到五个事例。其中两个是为著成就在圣灵里的浸，分别发生在五旬节那天和哥尼流家里。其他三个，就是撒玛利亚的信徒、大数的扫罗、以弗所的十二个信徒，算是持别的，需要基督身体的一些肢体，藉著按手使他们与身体联合为一。除了这五个事例以外，还有许多得救的事例，如三千人、（徒二41、）五千人、（徒四4、）埃提阿伯的太监、（徒八36，38～39上、）在安提阿许多信的人、（徒十一20～，24、）在十三至十四章保罗尽职时的许多事例、腓立比的吕底亚、（徒十六14～15、）腓立比的禁卒、（徒十六33、）帖撒罗尼迦的信徒、（徒十七4、）庇哩亚的信徒、（徒十七10～12、）雅典的信徒、（徒十七34、）哥林多管会堂的和其他许多的信徒、（徒十八8、）以弗所的信徒，（徒十九18～19，）都没有题到信徒在经纶一面受圣灵，就是圣灵降在信徒身上；因为在这些事例中，信徒是在正常的情形下，藉著他们的信进入基督的身体，没有特别的原因需要基督身体的肢体，藉按手将他们带进与身体的联合里。按神新约经纶的原则，他们因著信入基督，都该正常的在素质一面得著圣灵作生命，同时也在经纶一面得著圣灵作能力。哥尼流家受水浸
13In Acts, concerning the believers’ receiving the Holy Spirit economically, that is, the Holy Spirit’s falling upon them, only five cases are referred to. Two of them are for the accomplishment of the baptism in the Holy Spirit. These are the instances which took place on the day of Pentecost and in the house of Cornelius. The other three, the cases of the Samaritan believers, Saul of Tarsus, and the twelve believers in Ephesus, are all considered extraordinary, needing some members of the Body of Christ to identify them with the Body by the laying on of hands. Besides these five cases, in many cases of conversion, such as the three thousand (2:41), the five thousand (4:4), the Ethiopian eunuch (8:36, 38-39a), the many who believed in Antioch (11:20-21, 24), the many cases in chapters thirteen 21 and fourteen under Paul’sp reaching ministry, Lydia in Philippi (16:14-15), the jailer in Philippi (16:33), the believers in Thessalonica (17:4), the believers in Berea (17:10-12), the believers in Athens (17:34), the ruler of the synagogue and many other believers in Corinth (18:8), and the believers in Ephesus (19:18-19), there is no mention of the believers’ receiving the Holy Spirit economically — the Holy Spirit’s falling upon the believers— because in all these cases the believers were brought into the Body of Christ through their believing in a normal way, and they had no particular reason for some member of the Body of Christ to bring them into the identification with the Body by the laying on of hands. According to the principle of God’s New Testament economy, they all should have received the Holy Spirit essentially for life and economically for power in a normal way through their believing into Christ. THE WATER BAPTISM OF THE HOUSE OF CORNELIUS
14在四十七节，彼得说，『这些人既受了圣灵，与我们一样，谁能禁止他们在水里受浸?』在下一节，彼得吩咐那些在哥尼流家里的人，『在耶稣基督的名里受浸。』这指明我们必须注意灵浸，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。）灵浸产生信徒在素质一面的生命里，和经纶一面的能力里，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，不能互相顶替。所有在基督里的信徒都该正确的有这二者。
14In verse 47 Peter answered, “Can anyone forbid water that these should not be baptized who have received the Holy Spirit even as we?” Then in the next verse Peter charged those in the house of Cornelius “to be baptized in the name of Jesus Christ.” This indicates that we should pay attention to water baptism, signifying the believers’ identification with Christ’s death and resurrection (Rom. 6:3-5; Col. 2:12), as well as to Spirit baptism. Spirit baptism 3 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, and neither can replace the other. All believers in Christ should properly have both.
15哥尼流和他全家在耶稣基督的名里受了浸。在耶稣基督的名里受浸，就是在耶稣基督之名的范围里受浸，在这范围里有受浸的实际。四十八节的『名』指人位。在耶稣基督的名里受浸，就是浸入基督的人位里，（罗六3，加三27，）也就是进入这人位的范围里。
15Cornelius and his household were baptized in the name of Jesus Christ. To be baptized in the name of Jesus Christ is to be baptized in the sphere of the name of Jesus Christ, within which is the reality of baptism. The “name” in verse 48 denotes the person. To be baptized in the name of Jesus Christ is to be baptized into the Person of Christ (Rom. 6:3; Gal. 3:27) to have an organic union with Him through faith
身体的头将身体
THE HEAD BAPTIZING THE BODY
一次永远的浸在圣灵里
IN THE HOLY SPIRIT ONCE FOR ALL
16在本篇信息中我们看了好些事，但我们需要看见的最主要的事，乃是身体的头将祂的身体浸入包罗万有的灵里，这灵实际上就是祂自己。我们已经指出，在五旬节那天，身体的头－基督－将犹太的信徒浸入那灵里。那是基督将祂的身体浸入那灵里的第一步。然后在哥尼流家里，祂这位身体的头将所有外邦的信徒浸入那灵里。这是第二步。藉著这两步，身体的头－基督－就将祂的整个身体浸入那灵里。我们研究灵浸这件事已经五十多年了。一九三三年，倪弟兄和我透彻的谈论过这事。我们看见在使徒行传圣灵降在圣徒身上的五个事例中，只有两个称为那灵的浸。我们已经看过，头一个是五旬节那天犹太信徒的事例，第二个是哥尼流家里外邦信徒的事例。这两个事例乃是成就灵浸的两步。另外三个圣灵降在信徒身上的事例－撒玛利亚信徒的事例、大数扫罗的事例、和以弗所信徒的事例－都不称为在圣灵里的浸。此外，在使徒行传所记许多得救的事例中，都没有题到圣灵在经纶一面降在信徒身上。但愿我们都看见，在使徒行传只有两个事例称为灵浸，藉著这两个事例，基督这身体的头一次永远的将祂的身体浸在圣灵里。
16In this message we have covered a number of matters, but the main thing we need to see is the Head of the Body completing the baptism of His Body into the all- inclusive Spirit, who is actually He Himself. We have pointed out that on the day of Pentecost, Christ, the Head of the Body, baptized the Jewish believers into the Spirit. That was the first step, the first instance of Christ baptizing the Body into the Spirit. Then in the house of Cornelius He, as the Head of the Body, baptized all the Gentile believers into the Spirit. This was the second step, the second instance. By these two steps, these two instances, Christ, the Head of the Body, baptized His entire Body into the Spirit. For more than fifty years we have been studying this matter of the baptism into the Holy Spirit. In 1933 Brother Nee and I had a thorough talk regarding this. We came to see that of the five cases of the Holy Spirit falling upon the saints in the book of Acts, only two are called the baptism of the Spirit. As we have seen, the first is the case of the Jewish believers on the day of Pentecost, and the second is the case of the Gentile believers in the house of Cornelius. These two cases were the two instances of the accomplishment of the baptism in the Holy Spirit. The three other cases of the Holy Spirit coming upon the believers—the case of the Samaritan believers, the case of Saul of Tarsus, and the case of the believers in Ephesus—are not called the baptism in the Holy Spirit. Furthermore, in the great many cases of conversion recorded in Acts, there is no mention of the Holy Spirit falling upon the believers economically. May we all see that in Acts only two cases are called the baptism in the Holy Spirit and that through these two cases Christ as the Head of the Body accomplished the baptism of His Body in the Holy Spirit once for all.