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使徒行传生命读经 · 第31篇

藉著彼得一班同工的职事，在犹太地的繁殖（二十三）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (23)
1读经：使徒行传1:5,8;2:1-4;10:44-48;11:15-16。在本篇信息中，我们要来看一件事，这会帮助我们明白新约记载里神的经纶。我们要看见，在神的经纶里，有一些事，特别是灵浸，已经一次永远的成就了。
1Scripture Reading: Acts 1:5, 8; 2:1-4; 10:44-48; 11:15-16 48; 11:15-16 In this message we shall consider a matter that will help us to understand God’secon o my in the record of the New Testament. We shall see that in God’s economy certain things, in particular the baptism in the Holy Spirit, have been accomplished once for all.
六件永远的事
SIX ETERNAL MATTERS
2为要完成神的公义、圣别和荣耀所要求的诸步骤，三一神经过了成为肉体、钉十字架、复活、升天等过程。除了这四件事以外，还有将圣灵吹到门徒里面，（约二十22，）以及将那灵浇灌在他们身上。
2For the carrying out of the steps required by God’s righteousness, holiness, and glory, the Triune God has passed through incarnation, crucifixion, resurrection, and ascension. In addition to these four matters, we have the breathing of the Holy Spirit into the disciples (John 20:22) and the pouring out of the Spirit upon them
从创世以来被杀的羔羊
The Lamb Slain from the Foundation of the World
3成为肉体、钉十字架、复活、将那灵吹到门徒里面、升天、将那灵浇灌在门徒身上都是永远的。这些都不是时间的事；就是说，这些都不受时间因素的限制。比方说，钉十字架。根据我们的领会，基督是在一千九百多年前钉十字架的。然而启示录十三章八节说到『从创世以来被杀之羔羊。』这指明在神眼中，基督从创世以来，从受造的世界存在以来，就被杀了。基督是从物质世界开始存在以来就被钉十字架了，因为祂的救赎必须包括整个受造的宇宙。希伯来九章十二节论到这事，指明基督完成了永远的救赎。祂的救赎不是时间的，乃是永远的。
3The incarnation, the crucifixion, the resurrection, the breathing of the Spirit into the disciples, the ascension, and the outpouring of the Spirit upon the disciples are all eternal. They are not temporal matters; that is, they are not limited by the element of time. Consider the crucifixion, for instance. According to our understanding, Christ was crucified nineteen hundred years ago. But Revelation 13:8 speaks of “the Lamb slain from the foundation of the world.” This indicates that in the sight of God Christ was slain from the foundation of the world, from the time the created world came into being. Christ was crucified from the beginning of the existence of the material world because His redemption must cover the whole of the created universe. Concerning this, Hebrews 9:12 indicates that Christ has accomplished an eternal redemption. His redemption is not temporal; it is eternal
4假定我们用一个圆圈表征永远，然后在圆圈上的某处放一个十字架，表征基督的钉十字架。你会把亚伯拉罕、摩西等旧约的圣徒放在这圆圈上与十字架相关的甚么地方？你又会把历代以来一切在基督里的信徒放在甚么地方？根据这样的图表，我们很难说谁在十字架之前，谁在十字架之后。在这里我们的点乃是，钉十字架是永远的，包括整个需要的时期，从宇宙的存在，从创立世界就开始了。自从受造之物开始存在，就需要基督的死。因此，在神眼中，基督的死从创世以来就开始了。这是启示录十三章八节说羔羊从创世以来就被杀的原因。
4Suppose we use a circle to signify eternity, and then at a certain place on the circle we place a cross signifying the crucifixion of Christ. Where in relation to the cross on the circle would you put Old Testament saints such as Abraham and Moses, and where would you put all the believers in Christ throughout the centuries? It would be difficult to say, according to such a diagram, who is before the cross and who is after. The point we are making here is that the crucifixion is eternal and covers the entire span of need that began from the existence of the universe, from the foundation of the world. Ever since created things came into being there has been the need of the death of Christ. Therefore, in the sight of God, Christ’s death began from the foundation of the world. This is the reason Revelation 13:8 says that the Lamb was slain from the foundation of the world.
5论到羔羊从创世以来被杀，我们研读圣经需要非常仔细且准确。基督虽然是从创世以来被杀，但祂是在创世以前就豫先被神知道的。关于这一点，彼前一章二十节说，基督『在创世以前，就豫先被神知道。』基督乃是神在创世以前，按著祂的先见为祂的选民所豫定并豫备作救赎羔羊的。这就是说，基督是在永远里就被豫知并豫备好的。但祂的死是从创立世界起才完成的，也就是说，是在时间里完成的。基督的救赎虽然是在时间里完成的，却是永远的。因为基督藉著祂的死所完成的是永远的，所以希伯来九章十二节称之为永远的救赎。在钉十字架以前有成为肉体，在钉十字架以后有复活、将那灵吹到门徒里面、升天、以及那灵的浇灌。这一切事虽然都是在时间里完成的，却没有时间的因素。因此，这些事是永远的。（见附图。）因为基督钉十字架是永远的，所以保罗能说，『我已经与基督同钉十字架。』（加二20。）我们可以与保罗一同宣告，我们也已经与基督同钉十字架。这就是说，早在我们出生以前，我们就已经与基督同钉十字架了。我们是在甚么时候与基督同钉十字架？我们从创世以来就与祂同钉十字架了。因此，我们在出
5Concerning the Lamb being slain from the foundation of the world, we need to be very careful and accurate in our reading of the Scriptures. Although Christ was slain from the foundation of the world, He was foreknown by God before the foundation of the world. Regarding this, 1 Peter 1:20 says that Christ “was foreknown before the foundation of the world.” Christ was foreordained, prepared, by God to be the redeeming Lamb for His elect according to His foreknowledge before the foundation of the world. This means that Christ was foreknown and prepared in eternity. But His death was accomplished from the foundation of the world; that is, it was accomplished in time. Although it was accomplished in time, Christ’s redemption is eternal. Because what Christ accomplished through His death is eternal, it is called in Hebrews 9:12 an eternal redemption. Before the crucifixion there was the incarnation, and after the crucifixion there were the resurrection, the breathing of the Spirit into the disciples, the ascension, and the outpouring of the Spirit. All these things were accomplished in time, but without the element of time. Therefore, these things are eternal. (See the two inserted diagrams. [diagram 1] [diagram 2]) Because the crucifixion of Christ is eternal, Paul could say, “I have been crucified with Christ” (Gal. 2:20). With Paul, we can declare that we also have been crucified with Christ. This means that we were crucified with Christ long before we were born. When were we crucified with Christ? We were crucified with Him from the foundation of the world. Therefore, we were crucified before we were born.
6生以前就钉了十字架。
6
7因著基督从创世以来就钉了十字架，悔改的罪人就不需要求主耶稣为他死。如果需要这样作，主就需要一再的受死了。但祂一次永远的钉了十字架，祂受死是一次永远的。
7Since Christ was crucified from the foundation of the world, there is no need for a repentant sinner to ask the Lord Jesus to die for him. If this were necessary, then the Lord would need to die again and again. However, He was crucified once for all; He died once for all
圣灵的吹气与圣灵里的浸
The Breathing of the Holy Spirit and the Baptism in the Holy Spirit
8基督的成为肉体、复活、升天、将那灵吹到门徒里面、以及将那灵浇灌在门徒身上，原则都是一样。不是说每当有人相信主耶稣，祂就必须将那灵吹到那人里面，或是将那灵浇灌在他身上。将那灵吹到信徒里面，已经在约翰二十章一次永远的成就了。同样的原则，身体的头基督已经一次永远的将祂所有的信徒，就是祂身体的每一肢体，分作两步浸到那灵里。第一步是在五旬节那天，把犹太的信徒浸在圣灵里。第二步是在哥尼流家里，把外邦的信徒浸在圣灵里。假定我们要为一个新蒙恩的人施浸。我们给他施浸的时候需要了解，素质之灵的吹气与经纶之灵的浇灌已经一次永远的发生了。因此，我们不该对新蒙恩的人说，『既然你相信了主耶稣，你就接受了素质的灵。再过一段时间，经纶的灵还会降在你身上。』我们不该这样来领会素质的灵和经纶的灵。
8The principle is the same with Christ’sin carnation, resurrection, ascension, breathing of the Spirit into His disciples, and the pouring out of the Spirit upon His disciples. It is not the case that whenever someone believes in the Lord Jesus, it is necessary for Him to breathe the Spirit into that one, or pour out the Spirit upon him. On the contrary, the breathing of the Spirit into the believers has been accomplished once for all in John 20. In the same principle, Christ, the Head of the Body, has baptized all His believers, every member of the Body, into the Spirit once for all in two steps. The first step was on the day of Pentecost, when the Jewish believers were baptized in the Holy Spirit. The second step was in the house of Cornelius, when the Gentile believers were baptized in the Holy Spirit. Suppose we are about to baptize a new convert. As we baptize him, we need to realize that the breathing of the essential Spirit and the pouring out of the economical Spirit have taken place once for all. Therefore, we should not say to a new convert, “Now that you believe in the Lord Jesus, you have received the essential Spirit. After a while, the economical Spirit will fall upon you.” We should not understand the essential Spirit and the economical Spirit in this way
成就与应用
Accomplishment and Application
9我们可以用三明治的制作与食用为例，说明成为肉体、钉十字架、复活、素质之灵的吹气、升天、以及经纶之灵的浇灌，今天如何应用到我们身上。我们作三明治，会拿两片面包，涂上美乃滋，再放上火鸡肉、乳酪、蕃茄、生菜。我们作三明治时是一步一步的作。但我们吃三明治时，不是先吃面包，然后吃火鸡肉，再吃其他的东西。我们乃是同时将三明治所有的成分吃进去。同样的，基督的成为肉体、钉十字架、复活、吹那灵、升天、浇灌那灵这六件事，也是同时应用到我们身上。这六件事在完成时是一步一步的，在应用到我们身上时却是同时的。以三明治为例，我们可以说成为肉体是面包，钉十字架是火鸡肉，而复活、吹那灵、升天、浇灌那灵是其他各种成分。我们来吃这包罗万有的『三明治，』不是先『吃』成为肉体的『面包，』再吃钉十字架的『火鸡肉，』乃是同时吃整个三明治。我们不考虑那一项在先，那一项在后。
9Let us use the making and eating of a sandwich to illustrate how the incarnation, the crucifixion, the resurrection, the breathing of the essential Spirit, the ascension, and the pouring out of the economical Spirit apply to us today. In preparing a sandwich we may take two slices of bread. We then may apply mayonnaise to the bread and put on turkey, cheese, tomato, and lettuce. In the preparation of such a sandwich we go step by step. But in the eating of the sandwich, we do not take first the bread, then the turkey, and then the other elements of the sandwich. Instead, we take all the ingredients of the sandwich at once. In like manner, the six matters of Christ’s in carnation, crucifixion, resurrection, breathing of the Spirit, ascension, and outpouring of the Spirit are applied to us at the same time. They were accomplished step by step, but they are applied to us simultaneously. Using the illustration of the sandwich, we may say that the incarnation is the bread, that the crucifixion is the turkey, and the resurrection, the breathing of the Spirit, the ascension, and the pouring out of the Spirit are yet other ingredients. When we come to eat this all-inclusive “sandwich,” we do not first “eat” the “bread” of the incarnation and then the “turkey” of the crucifixion. Rather, we take the whole sandwich at one time. We do not consider which item comes first and which comes last.
10我们释放过许多篇信息，为要指出三一神所成就的。三一神在子里成为肉体；这样，成为肉体已经一次永远的完成了，不需要再重复。照样，基督钉十字架与受死也是一次永远的。不仅如此，祂复活了，祂将祂自己这赐生命的灵吹到祂门徒里面，祂升天了，祂将祂自己这包罗万有的灵浇灌了下来，这些都是一次永远的。基督已经成就这一切，且是一次永远成就的。现在这一切都包含在主的名里。因此，我们呼求主耶稣的名，就得著这一切。
10We have given many messages in the effort to point out what the Triune God has accomplished. The Triune God in the Son became flesh. That was the incarnation. The incarnation has been accomplished once for all, and there is no need for it to be repeated. Likewise, Christ was crucified and died once for all. Furthermore, He was resurrected, He breathed Himself as the life-giving Spirit into His disciples, He ascended, and He poured out Himself as the all- inclusive Spirit once for all. Christ has accomplished all these things, and He has accomplished them once for all. Now all these matters are included in the Lord’s name. Therefore, when we call on the name of the Lord Jesus, we receive all these things
看见新约里神圣的启示
Seeing the Divine Revelation in the New Testament
11我们不需要分析，藉著呼求主耶稣的名得著了甚么。我们不该问自己：『我得著了素质的灵没有？经纶的灵有没有降在我身上？我里面也许有素质的灵，但我不知道我有没有经纶的灵。虽然素质的灵不会离开我，但经纶的灵可能会离开。如果经纶的灵离开，祂甚么时候再回来？』这样分析这件事，不是健康的作法。我们不需要作没有必要的分析，却需要看见新约里神圣的启示。圣经陈明成为肉体、钉十字架、复活、吹素质的灵、升天、以及浇灌经纶的灵，都是已成的事实。在旧约里有豫表、表号、影儿，却没有已成的事实。但按照新约，在不到三十四年之间，有六件永远的事完成了。我们曾有力的强调，这六件永远、完成的事就是成为肉体、钉十字架、复活、吹赐生命的灵、升天、以及浇灌包罗万有的灵。因为这一切都已经完成，每当罪人悔改，相信主耶稣，被浸在那代表三一神、基督、和基督的死的水里，他就得著了一切。这就是说，他有分于基督的成为肉体、钉十字架、复活、吹圣灵、升天、以及浇灌那灵。初信的人若是认识这点，就会向主满了赞美。信徒因著宗教背景或今天某些基督徒中间普遍存在的特异教训的影响，可能会分析他们对圣灵的经历。我们不该这样分析我们的经历，我们不该遵从有关灵浸不准确的教训；我们不该分析我们的经历，只该为著我们所得著的一切赞美主。假定有人问你受了圣灵没有，这问题实际上是用于特殊的事例，像在行传十九章十二位信徒的事例。在使徒行传里有另外两个特殊的事例，就是撒玛利亚信徒和大数扫罗的事例。但是今天没有特殊的事例。因此，如果有人问你受了圣灵没有，你该勇敢的回答：『不错，我确实受了圣灵！』我们这样回答的时候需要了解，事实上我们一千九百多年以前就受了圣灵，现今我们正逐日凭信享受这灵。
11There is no need for us to analyze what we receive through calling on the name of the Lord Jesus. We should not ask ourselves, “Have I received the essential Spirit? Has the economical Spirit fallen upon me? Perhaps I have the essential Spirit within me, but I wonder if I have the economical Spirit. Maybe the economical Spirit will leave me, although the essential Spirit will not leave. If the economical Spirit leaves, when will He come back?” It is not a healthy practice to analyze these matters in this way. Instead of engaging in unnecessary analysis, we need to see the divine revelation in the New Testament. The Bible presents the incarnation, the crucifixion, the resurrection, the breathing of the essential Spirit, the ascension, and the pouring out of the economical Spirit as accomplished facts. In the Old Testament there were types, figures, and shadows, but there were not the accomplished facts. But according to the New Testament, within a period of less than thirty-four years, six eternal matters were accomplished. As we have strongly emphasized, these six eternal and accomplished things are the incarnation, the crucifixion, the resurrection, the breathing of the life-giving Spirit, the ascension, and the outpouring of the all-inclusive Spirit. Because all these have been accomplished, whenever a sinner repents, believes in the Lord Jesus, and is baptized in water, which represents the Triune God, Christ, and the death of Christ, he receives everything. This means that he participates in Christ’sin carnation, crucifixion, resurrection, breathing of the Holy Spirit, ascension, and outpouring of the Spirit. If a new believer realizes this, he will be full of praise to the Lord. Believers may analyze their experience of the Holy Spirit because of the influence of their religious background or of the peculiar teachings common among certain Christians today. We should not analyze our experience in this way, and we should not follow the inaccurate teachings concerning the baptism in the Holy Spirit. Instead of analyzing our experience, we should praise the Lord for all we have received. Suppose someone asks you if you have received the Holy Spirit. This question actually applies to an extraordinary case, like the case of the twelve believers in chapter nineteen of Acts. The two other extraordinary cases in Acts are those of the Samaritan believers and Saul of Tarsus. Today, however, there are no extraordinary cases. Hence, if you are asked whether you have received the Holy Spirit, you should boldly reply, “Yes, I definitely have received the Holy Spirit!” In giving such an answer we need to realize that actually we received the Holy Spirit more than nineteen hundred years ago and that now day by day we are enjoying Him by faith.
一幅已成事实的图画
A Picture of Accomplished Facts
12新约陈明一幅已成事实的图画。这些事实现今乃是遗书（遗命）里的遗赠。在这遗书（遗命）里，基督的成为肉体、钉十字架、复活、将那灵吹到我们里面、升天、以及将那灵浇灌在我们身上，都已经遗赠给我们。基督自己和三一神当然也包括在这遗书的遗赠里。今天我们是承受这些遗赠。因此，我们只该凭信接受并享受这些遗赠。每当我们感觉需要素质的灵或经纶的灵，我们应当说，『阿们！在遗命里我有素质的灵，也有经纶的灵。我所需要的一切都已经遗赠给我了。』
12The New Testament presents a picture of accomplished facts. These facts are now bequests in the will, the testament. In this will, this testament, Christ’sin carnation, crucifixion, resurrection, breathing of the Spirit into us, ascension, and pouring out of the Spirit upon us have all been bequeathed to us. Of course, Christ Himself and the Triune God are included in the bequests in this will. Today we inherit these bequests. Therefore, we should simply take them by faith and enjoy them. Whenever we sense the need for the essential Spirit or the economical Spirit, we should say, “Amen! In the testament I have the essential Spirit and the economical Spirit as well. All that I need has been bequeathed to me
路加关于灵浸的记载
LUKE’S RECORD CONCERNING the baptism in the Holy Spirit
13路加在使徒行传里关于灵浸的记载，既清楚又完全。当然这记载是在整本使徒行传二十八章里不同的地方。因此，我们需要仔细研读这卷书里关于灵浸的事。虽然使徒行传里有许多得救的事例，但只有两个事例称为灵浸。我们已经看过，第一个是在五旬节那天犹太信徒的事例，第二个是哥尼流家的事例。在诸天之上的元首用这两个事例，将祂的身体浸在圣灵里。
13Luke’s record in the book of Acts concerning the baptism in the Holy Spirit is clear and complete. This record, of course, is found in various places in the twenty-eight chapters of Acts. Because of this, we need to study this book carefully with regard to the baptism in the Holy Spirit. Although in Acts there are many cases of conversions, only two cases are called the baptism in the Holy Spirit. As we have seen, the first case is that of the Jewish believers on the day of Pentecost; the second is that of the house of Cornelius. These two cases were used by the Head in the heavens to carry out the baptism of His Body in the Holy Spirit
分两段成就
Accomplished in Two Sections
14主耶稣在行传一章五节论到在圣灵里的浸，说，『约翰是在水里施浸，但过不多几日，你们要在圣灵里受浸。』这事是分两段成就的：首先，所有的犹太信徒，都在五旬节那天，在圣灵里受浸。然后，所有的外邦信徒，都在哥尼流家里受浸。（徒十44～47，十一15～17。）在这两段里，宇宙间所有在基督里的真信徒，都一次永远的在圣灵里受浸，成了基督的一个身体。（林前十二13。）因此，在五旬节那天以及哥尼流家里所发生的事，乃是行传一章五节的应验。
14Concerning the baptism in the Holy Spirit, the Lord Jesus said in 1:5, “John indeed baptized in water, but you shall be baptized in the Holy Spirit not many days from now.” This was accomplished in two sections. First all the Jewish believers were baptized in the Holy Spirit on the day of Pentecost. Then all the Gentile believers were baptized in the house of Cornelius (10:44-47; 11:15-17). In these two sections all genuine believers in Christ have been baptized in the Holy Spirit into one Body once for all universally (1 Cor. 12:13). Therefore, what happened on the day of Pentecost and in the house of Cornelius was the fulfillment of Acts 1:5.
15彼得在行传十一章的话证明，在哥尼流家发生的事，乃是基督将祂的身体一次永远的浸在圣灵里的第二步。彼得说，『我一开讲，圣灵便降在他们身上，正像当初降在我们身上一样。我就想起主所说的话，约翰是在水里施浸，但你们要在圣灵里受浸。』（徒十一15～16。）因此，使徒行传的记载有力的指明，只有这两个事例被视为在圣灵里的浸。在这两个事例中，身体的头亲自直接作工在祂的身体上。在头与身体之间没有第三者，没有中间人。
15Peter’sword in Acts 11 proves that what happened in the house of Cornelius was the second step in Christ’s baptizing His Body in the Holy Spirit once for all. Peter said, “As I began to speak, the Holy Spirit fell on them just as also on us at the beginning. And I remembered the word of the Lord, how He said, John indeed baptized in water, but you shall be baptized in the Holy Spirit” (vv. 15-16). Therefore, the record in Acts strongly indicates that only these two cases are considered the baptism in the Holy Spirit. In these two instances the Head Himself did something directly on His Body. There was no third party, no intermediary, between the Head and the Body.
三个特殊的事例撒玛利亚的信徒
Three Extraordinary Cases The Samaritan Believers
16我们把使徒行传从头到尾读过，看见路加描述三个关于在经纶一面领受圣灵的特殊事例。头一个事例是关于撒玛利亚信徒，他们在犹太信徒眼中是异邦人。犹太信徒由于他们的背景，很难承认撒玛利亚信徒。因此，在这特殊的事例中，身体的头作了一件事，指明并证实祂已经接纳撒玛利亚信徒作祂身体的肢体。为此，在经纶的灵一面，身体的头基督没有直接作甚么，乃是把经纶的灵扣留著，直到彼得和约翰两位使徒从耶路撒冷来到撒玛利亚，按手在撒玛利亚信徒身上，才使他们受了圣灵。（徒八14～17。）到那时经纶的灵才降在他们身上，那是有力的证明，撒玛利亚信徒已经被接纳为基督身体的肢体。在这特殊的事例中，需要基督身体的肢体按手。
16As we read through the book of Acts, we see that Luke describes three extraordinary cases concerning the receiving of the Holy Spirit economically. The first case concerns the Samaritan believers. In the eyes of the Jewish believers, the Samaritan believers were strange. Due to their background, the Jewish believers would have had difficulty recognizing the Samaritan believers. Therefore, in this extraordinary case the Head did something to indicate and confirm that He had accepted the Samaritan believers as members of His Body. Hence, instead of doing something directly with respect to the economical Spirit, Christ the Head withheld the economical Spirit until two apostles, Peter and John, came from Jerusalem to Samaria to lay their hands on the Samaritan believers so that they might receive the Holy Spirit (8:14-17). Only then did the economical Spirit fall upon them, and that was strong evidence that the Samaritan believers had been accepted as members of the Body. In this extraordinary case there was the need for the laying on of hands by a member of the Body of Christ
大数的扫罗
Saul of Tarsus
17第二个特殊的事例是关于大数的扫罗，他一向带头逼迫跟从耶稣的人。我们已经详细的看过这个事例。在这里我们要再次指出，因为扫罗是这样一个逼迫者，又是主直接所拯救，不是藉著任何信徒的传讲得救的，所以没有人会相信他成了基督身体的一个肢体。为此，在他的事例中，需要身体的另一个肢体按手在他身上，使经纶的灵得以临到他。扫罗这个特殊的事例，需要一个代表身体的肢体按手。
17The second extraordinary case was the case of Saul of Tarsus, who had been a leading persecutor of the followers of Jesus. We have already considered this case in some detail. Here we would point out again that because Saul was such a persecutor and was saved directly by the Lord not through the preaching of any believer, no one would believe that he had become a member of the Body of Christ. Thus, in his case there was the need of another member of the Body to lay his hands upon him so that the economical Spirit may come upon him. The extraordinary case of Saul required the laying on of hands by a member representing the Body
在以弗所的信徒
The Believers in Ephesus
18在使徒行传所记载的三个特殊事例中，末了一个是在以弗所的信徒。（徒十九1～7。）在那些信徒身上，需要补满亚波罗职事的缺欠。他的职事缺少神新约经纶的完整启示。因为那些信徒只听到亚波罗不充分的传讲，只知道约翰的浸，所以他们也需要身体的肢体按手，好领受经纶的灵。使徒行传所记载这三个特殊的事例，启示一个特别的需要，就是需要身体的肢体按手。
18The last of the three extraordinary cases recorded in Acts is that of the believers in Ephesus (19:1-7). Regarding those believers, there was the need to make up the deficiency in the ministry of Apollos. His ministry lacked a complete revelation of God’s New Testament economy. Because those believers had heard only the inadequate preaching of Apollos and knew only the baptism of John, they also needed the laying on of hands of a member of the Body in order to receive the economical Spirit. These three extraordinary cases recorded in the book of Acts reveal a particular need for the laying on of hands by a member of the Body.
领受圣灵的正常事例
Normal Cases of Receiving the Holy Spirit
19除了在五旬节那天相信的人、撒玛利亚人、大数的扫罗、哥尼流家、以及在以弗所的信徒这五个事例以外，全本使徒行传还有许多悔改得救的事例，都没有题到接受按手来领受经纶的灵，因为那些事例都是正常的。但今天有些灵恩派的教训试图叫每一事例都成为特殊的事例。但我们不像撒玛利亚人、大数的扫罗、在以弗所的信徒，我们不是需要按手的特殊事例，我们乃是正常的凭信有分于灵浸，那浸已经由身体的头一次永远的成就了。
19In addition to the five cases of the believers on the day of Pentecost, the Samaritans, Saul of Tarsus, the house of Cornelius, and the believers in Ephesus, there are many other cases of conversions found throughout the book of Acts. In none of those cases is there any mention of the laying on of hands in order to receive the economical Spirit. The reason for this is that all those cases are normal. However, certain of today’s Pentecostal teachings try to make every case an extraordinary case. But unlike the Samaritans, Saul of Tarsus, and the believers in Ephesus, we are not extraordinary cases that require the laying on of hands. Rather, in a normal way and by faith we participate in the baptism in the Holy Spirit that has been accomplished by the Head on the Body once for all