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使徒行传生命读经 · 第32篇

藉著彼得一班同工的职事，在犹太地的繁殖（二十四）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (24)
1读经：使徒行传十一章一至十八节。在本篇信息中，我们要来看行传十一章一至十八节。首先我们要看这些经节里所说到的一些事，然后我们要特别注意时代安排转移的需要。
1Scripture Reading: Acts 11:1-18 In this message we come to 11:1-18. First we shall consider certain matters covered in these verses. Then we shall pay particular attention to the need for a dispensational transfer
使徒和犹太众弟兄的承认
RECOGNITION BY THE APOSTLES AND THE BROTHERS IN JUDEA Those of the Circumcision
那些奉割礼的人
2行传十一章一、二节说，『使徒和在犹太的众弟兄，听见外邦人也领受了神的话。及至彼得上了耶路撒冷，那些奉割礼的人和他争辩。』割礼是犹太人从他们先祖亚伯拉罕开始，所承继的一种外面规条，（创十七9～14，）使他们与外邦人不同且分别出来。这成了一种死的传统仪式，仅仅是肉体上的记号，没有任何属灵的意义，并且成了照著神新约的经纶，开展神福音的一大阻碍。（徒十五l，加二3～4，六12～13，腓三2。）
2Acts 11:1 and 2 say, “Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God. And when Peter went up to Jerusalem, those of the circumcision disputed with him.” Circumcision was an outward ordinance inherited by the Jews from their forefathers, beginning from Abraham (Gen. 17:9-14), which made them distinct and separate from the Gentiles. It became a dead traditional formality, a mere mark on the flesh without any spiritual significance, and it became a great obstacle to the spread of God’s gospel according to His New Testament economy (Acts 15:1; Gal. 2:3-4; 6:12-13; Phil. 3:2
彼得的解释
Peter’sEx plan at i on
3在三节，那些奉割礼的人对彼得说，『你进到未受割礼的人那里，和他们一同吃饭了。』从四节开始，彼得按著所发生之事的次序，给他们解释。他在十二节说，『那灵吩咐我和他们同去，不要疑惑。同著我去的，还有这六位弟兄，我们都进了那人的家。』这六位弟兄在彼得说话时同他在一起，为他所说的作见证。在十五至十七节，彼得接著解释说，圣灵降在那些在哥尼流家里的人身上，他就『想起主所说的话，约翰是在水里施浸，但你们要在圣灵里受17浸。』（徒十一16。）然后在十七节彼得下结论说，『神既然给他们同样的恩赐，像给我们这些信靠主耶稣基督的人一样，我是谁，那能栏阻神？』
3In verse 3 those of the circumcision said to Peter, “You went in to men who are uncircumcised and ate with them!” Beginning with verse 4 Peter explained to them in sequence what had taken place. In verse 12 he says, “The Spirit told me to go with them, doubting nothing. And these six brothers went with me also, and we entered into the man’s house.” These six brothers were present as witnesses to Peter’sword while he was speaking. In verses 15 through 17 Peter went on to explain that the Holy Spirit fell on those in the house of Cornelius, and Peter “remembered the word of the Lord, how He said, John indeed baptized in water, but you shall be baptized in the Holy Spirit” (v. 16). Then in verse Peter concluded, “If God therefore gave to them the equal gift as also to us, having believed on the Lord Jesus Christ, who was I that I could forbid God?”
悔改以得生命
repentance unto life
4十八节：『众人听见这话，就静默无声，只荣耀神说，这样看来，神也把悔改以得生命赐给外邦人了。』这一节的生命，希腊文是zoe，奏厄，指神的生命，（弗四18，）永远的生命，（约壹一2，）非受造、不能毁坏的生命，（来七16，）就是基督自己（约十四6，十一25，西三4）作为赐生命的灵，（林前十五45，）这灵是属于这生命的。（罗八2。）这生命乃是信徒悔改后，藉信入基督而得著的，（约三～16，）使他们得享完全的救恩。（罗五10。）彼得传的福音所包含的神圣福分，不仅有赦罪（徒五31，十）和得救，（徒二21，四12，）也有圣灵（徒二38）和生命。赦罪是对付人的罪，生命是对付人的死。（约五24，约壹三14,林后五4。）
4Acts 11:18 says, “And when they heard these things, they were silent and glorified God, saying, Then also to the Gentiles God has given repentance unto life.” In this verse the Greek word for “life” is zoe, referring to the eternal life (1 John 1:2), the life of God (Eph. 4:18), the uncreated, indestructible life (Heb. 7:16), which is Christ Himself (John 14:6; 11:25; Col. 3:4), the very embodiment of the Triune God (Col. 2:9), as the life-giving Spirit (1 Cor. 15:45), of which life the Spirit is (Rom. 8:2), received by the believers through their faith in Christ (John 3:15-16) after repentance for their 15 full salvation (Rom. 5:10). The gospel preached by Peter comprises the divine blessings not only of forgiveness (Acts 5:31; 10:43) and salvation 43 (2:21; 4:12), but also of the Spirit (2:38) and life. Forgiveness deals with people’ss ins, and life, with people’s death (John 5:24; 1 John 3:14; 2 Cor. 5:4).
需要时代安排的转移从旧约经纶到新约经纶的转移
THE NEED FOR A DISPENSATIONAL TRANSFER A Transfer from the Old Testament Economy to the New Testament Economy
5使徒行传是非常具有时代意义的。『时代的』(dispensational)是『时代安排』（dispensation）的形容词。使徒行传具有时代意义，原因是这卷书描述在过渡时期里所成就的重大转移，就是从旧约经纶到新约经纶的转移。经纶的希腊文是oikonomia，奥依克诺米亚，意时代安排。因此，经纶与时代安排是同义辞;希腊文的，奥依克诺米亚，等于英文的dispensation（时代安排。）
5The book of Acts is very dispensational. The word “dispensational” is, of course, the adjective form of the noun “dispensation.” The reason the book of Acts is dispensational is that it describes a great transfer that is accomplished during a period of transition. This is the transfer from the Old Testament economy to the New Testament economy. “Economy” is an anglicized form of the Greek word oikonomia, which means dispensation. Hence, economy and dispensation are synonyms, with dispensation being the English equivalent of the Greek oikonomia word oikonomia.
6在新约里，经纶一辞是指安排。神有一个安排，家庭管理，家庭行政。神的家庭管理或家庭安排，就是我们所说神的经纶。使徒行传里的转移，乃是从神的旧约安排转到神的新约安排。
6In the New Testament the word oikonomia denotes an arrangement. God has an arrangement, a household government, a family administration. God’sho use hold government, or family arrangement, is what we call His economy. The transfer in the book of Acts is from God’sOld Testament arrangement to His New Testament arrangement
从影儿到实际的转移
A Transfer from Shadow to Reality
7神旧约的安排全然是豫表、图像、影儿、豫言的事。换句话说，神旧约的安排不是在实际里，乃是影儿，等候著应验。
7God’sOld Testament arrangement was altogether a matter of types, figures, shadows, and prophecies. In other words, the Old Testament arrangement of God was not in reality. Rather, it was a shadow waiting for its fulfillment
8当三一神成为肉体，成了一个人的时候，从影儿到实际的转移就开始了。神旧时代安排里的一切都是影儿，但在神新约的安排里有实际。从影儿到实际的转移，开始于神的成为肉体，就是开始于耶稣的成孕，而成就于五旬节那天经纶之灵的浇灌。
8When the Triune God became a man in the incarnation, the transfer from shadow to reality began. Everything in God’sold dispensation, or arrangement, was a shadow. But in God’s New Testament arrangement we have reality. The transfer from the shadow to the reality began with God’sin carnation, that is, with the conception of Jesus, and was completed on the day of Pentecost with the outpouring of the economical Spirit.
经历转移的难处
Problems concerning the Experience of the Transfer
9这时代安排的转移，在五旬节那天由于那灵的浇灌既已完全成就，一切影儿应当都成过去了。但那些神所拣选并使用的人，乃是在旧约的时代安排里受栽培，被神旧约的安排所浸透甚至构成的。结果，要他们绝对的弃绝那些事物就非常困难。
9Since this dispensational transfer was fully accomplished with the outpouring of the Spirit on the day of Pentecost, all the shadows should have been over. But those whom God chose and used had been raised in the Old Testament dispensation, and they had been saturated with and even constituted of God’sOld Testament arrangement. As a result, it was very difficult for them to forsake those things in an absolute way
10我们拿彼得的事例来作说明。在主自己成就了那转移以后，彼得被主拣选并使用来执行祂新约的经纶。然而，彼得是被旧时代安排的事物所浸透并构成的。因这缘故，当彼得看见那大布的异象（大布里面有四足的走兽、爬虫、飞鸟），又有声音向他说，起来，宰了吃的时候，彼得却说，『主阿，绝对不可，因为一切凡俗并不洁之物，我从来没有吃过。』（徒十14。）主知道会有这样的情形，先已差遣一位使者到哥尼流那里，对他说到彼得。不仅如此，『彼得还反覆思想那异象的时候，那灵对他说，看哪，有三个人来找你，起来，下去，和他们同往，不要疑惑，因为是我差他们来的。』(徒十19～20。)因著彼得爱主，至终往哥尼流家去。但这样作对彼得是非常困难的事。按照加拉太二章的记载，后来彼得对时代安排的转移又有难处。保罗告诉我们，从雅各那里来的几个人未到以先，彼得『惯常和外邦人一同吃饭；及至他们来到，他因怕奉割礼的人，就开始退去，隔离自已。其余的犹太人，也都随著他装假。』（加二12～13上）这里我们看见，甚至在行传十、十一章所记载的情形以后，彼得还装假，不敢公开在从耶路撒冷雅各那里来的弟兄面前，与外邦信徒一同吃饭。从这点我们看见，彼得要完全经历时代安排的转移是如何困难。关于时代安排之转移的话我们已经指出，使徒行传是一卷具有时代意义的书。与使徒行传里时代安排的元素有关的一节经文，乃是一章八节，那里主告诉门徒说，『圣灵降临在你们身上，你们就必得著能力，并要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。』在主说这些话以前，门徒问祂说，『主阿，你复兴以色列国，就在这时候么？』（徒一6。）主回答说，『父凭著自己的权柄所定的时候或时期，不是你们可以知道的。』（徒一7。）然后主说，圣灵要降临在他们身上，他们就必得著能力，作祂的见证人，直到地极。在一章八节主耶稣告诉门徒，祂要使用他们作祂的见证人，不仅在耶路撒冷和犹太全地的犹太人中间，也在撒玛利亚的人中间，甚至在地极所有的外邦人中间。门徒虽然听见这话，却不领悟主所说的。主耶稣在这简单的话中指明，门徒需要突破旧约的时代安排。我们从门徒的经历看见，听见是一回事，领悟并经历所听见的是另一回事。比方说，彼得听见主在一章八节的话，但是他对于主这话的应验有难处。主在一章八节说，门徒要在撒玛利亚作他的见证人，这话藉著传福音者腓利的传扬得了应验。我们在八章看见腓利福音化撒玛利亚，将许多撒玛利亚人带进基督的身体。此后，主要再往前去。主已经从耶路撒冷和犹太往撒玛利亚去，现在想要从撒玛利亚往外邦世界去。起初彼得不同意走这一步，但末了他接受主关于外邦人的话，与其他六位弟兄同往哥尼流家去。
10Let us take the case of Peter as an illustration. Peter was chosen by the Lord and used by Him to carry out His New Testament economy after He Himself had accomplished the transfer. Peter, however, was saturated with and constituted of the things of the old dispensation. For this reason, when Peter saw the vision of the great sheet in which were four-footed animals, reptiles, and birds, and when a voice told him to rise up, slay, and eat, Peter said, “By no means, Lord, for I have never eaten anything common and unclean” (10:14). Knowing what the situation would be the Lord had sent an angel to Cornelius with a word concerning Peter. Furthermore, “while Peter was pondering concerning the vision, the Spirit said to him, Behold, three men are seeking you. But rise up and go down and go with them, doubting nothing, because I have sent them” (10:19-20). Peter loved the Lord, and eventually he went to the house of Cornelius. But this was a very difficult thing for Peter to do. According to the record in Galatians 2, Peter later had further problems concerning the dispensational transfer. Paul tells us that before certain ones came from James, Peter “ate with those of the nations; but when they came, he shrank back and separated himself, fearing those of the circumcision. And the rest of the Jews joined him in hypocrisy” (Gal. 2:12-13a). Here we see that even after the situation recorded in chapters ten and eleven of Acts, Peter still practiced hypocrisy in not daring to eat with Gentile believers openly in the presence of the brothers who had come from James in Jerusalem. From this we see how difficult it was for Peter to fully experience the dispensational transfer. A Word Related to the Dispensational Transfer We have pointed out that Acts is a dispensational book. One verse related to the dispensational element in Acts is 1:8, where the Lord tells the disciples, “You shall receive power when the Holy Spirit has come upon you, and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and unto the remotest part of the earth.” Before the Lord spoke these words, the disciples asked Him, “Lord, are You at this time restoring the kingdom to Israel?” (1:6). The Lord replied, “It is not for you to know times or seasons, which the Father has placed in His own authority” (v. 7). Then the Lord went on to say that they would receive power when the Holy Spirit had come upon them and they would be His witnesses unto the remotest part of the earth. In 1:8 the Lord Jesus told the disciples that He would use them as His witnesses not only among the Jews in Jerusalem and in all Judea but among those in Samaria, and even among all the Gentiles in the remotest part of the earth. Although the disciples heard this word, they did not realize what the Lord was saying. In this simple word the Lord Jesus was indicating that the disciples would need to break through the Old Testament dispensation. From the disciples’ experience we see that to hear is one thing, but to realize and experience what we hear is another. Peter, for example, heard the Lord’sword in 1:8, but he nevertheless had difficulty with the Lord’s fulfillment of this word. In 1:8 the Lord said that the disciples would be His witnesses in Samaria. This was fulfilled through the preaching of Philip the evangelist. In chapter eight we see that Philip evangelized Samaria and brought a good number of Samaritans into the Body of Christ. After that, the Lord wanted to go further. He had gone from Jerusalem and Judea to Samaria. Now He desired to go from Samaria to the Gentile world. At first Peter did not agree to take this step, but eventually he accepted the Lord’sword concerning the Gentiles and went with six other brothers to the house of Cornelius.
彼得的谨慎
Peter’s Caution
11按照十章二十三节，当彼得去该撒利亚哥尼流家的时候，『还有约帕的几位弟兄同著他去。』彼得在十一章十二节指出，有六位弟兄与他同去。我们曾经题过，彼得在这事例中没有单独行动，乃是根据基督身体的原则，和几位弟兄一同行动，使他们能作证，神怎样对待外邦人，就是藉著打破犹太的传统和习惯，将福音传给他们。不过，彼得也许不是那么熟悉身体的原则，他在这里的行动也许是出于谨慎，他需要保护自己免受奉割礼之人的批评。圣经没有记载主吩咐彼得带这六位弟兄与他同去，也没有告诉我们哥尼流邀请他们与彼得同去。这六位既不是奉主差遣，也不是应哥尼流邀请，他们乃是由彼得带著作为他的保护。我们可以说彼得持守身体的原则。然而，我们若能问他这件事，他也许会说，『你们说我照著身体的原则行动，这太过奖了。我带六位弟兄同行乃是作我的保护，我怕在耶路撒冷的犹太弟兄定罪我。所以，我带著六位弟兄同去该撒利亚作为防范。』彼得不仅带这六位弟兄从约帕到该撒利亚去，也带他们同往耶路撒冷去。彼得知道他在耶路撒冷会面临麻烦，他会因著在该撒利亚所作的遭受批评。他知道他需要见证人。他是耶稣基督的见证人，而他带到耶路撒冷的六位弟兄是他的见证人。及至彼得上了耶路撒冷，『那些奉割礼的人和他争辩，说，你进到未受割礼的人那里，和他们一同吃饭了。』（徒十一2～3。）在耶路撒冷的圣徒听说在该撒利亚所发生的事，就是彼得在哥尼流家所作的事。那些奉割礼的人向彼得问起这件事。他们似乎对他说，『彼得，你作了甚么事？你带头与未受割礼的人交往，与他们一同吃饭！这是怎么回事？』
11According to 10:23, when Peter went to the house of Cornelius in Caesarea, “some of the brothers from Joppa accompanied him.” In 1 1:1 2 Peter points out that six brothers went with him. We have noted previously that in this case Peter did not act individualistically, but with some of the brothers in the principle of the Body of Christ so that they might witness what God would do with the Gentiles through the preaching of the gospel by the breaking of the Jewish tradition and habit. However, Peter may not have been that familiar with the principle of the Body. He may have been acting here out of caution and out of the need to protect himself from the criticism of those of the circumcision. There is no record that the Lord told Peter to take these six brothers with him; neither are we told that Cornelius invited them to come along with Peter. These six were neither sent by the Lord nor invited by Cornelius; instead, they were taken by Peter as a protection for him. We may say that Peter kept the principle of the Body. However, if we could ask him about the matter, he might say, “You give me too much credit in saying that I acted according to the principle of the Body. What I did in taking the six brothers with me was for my protection. I was afraid that the Jewish brothers in Jerusalem would condemn me. Therefore, as a precaution, I took six brothers with me when I went to Caesarea.” Not only did Peter bring these six brothers with him from Joppa to Caesarea; he also took them with him to Jerusalem. Peter knew that he would face trouble in Jerusalem and that he would be criticized for what he had done in Caesarea. He realized that he would need witnesses. He was a witness of Jesus Christ, and the six brothers that he brought to Jerusalem were his witnesses. When Peter went up to Jerusalem, “those of the circumcision disputed with him, saying, You went in to men who are uncircumcised and ate with them!” (11:2-3). The saints in Jerusalem heard about what had happened in Caesarea, about what Peter had done in the house of Cornelius. Those of the circumcision asked Peter concerning this. They seemed to be saying to him, “Peter, what did you do? You took the lead to associate with the uncircumcised and to eat with them! What is this?”
彼得的陈述
Peter’s Presentation
12按照四节，彼得开始按著次序解释在哥尼流家所发生的事。我多年前读十一章一至十八节的叙述，认为彼得对那些受割礼的人，将事情解释得很属灵。然而，后来我看见彼得实际上是有点软弱，有点害怕那些奉割礼的人。不论当时情况如何，彼得将事情解释得非常美好。
12According to verse 4, Peter began to explain in sequence what had taken place in the house of Cornelius. When I read the account in 11:1-18 many years ago, I thought that Peter was quite spiritual in the way he explained the matter to those of the circumcision. However, later I came to see that Peter may have actually been somewhat cowardly, somewhat afraid of those of the circumcision. Whatever may have been the situation, Peter explained things in a very nice way
13彼得陈述到末了，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。神既然给他们同样的恩赐，像给我们这些信靠主耶稣基督的人一样，我是谁，那能拦阻神？』（徒十一15～17。）彼得的陈述是绝佳的，我们可以向他学习。
13Peter concluded his presentation with these words: 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. If God therefore gave to them the equal gift as also to us, having believed on the Lord Jesus Christ, who was I that I could forbid God?” (vv. 15-17). Peter’s presentation is excellent, and we may learn of him
惊讶与不情愿的表示
An Indication of Surprise and Unwillingness
14十八节说，『众人听见这话，就静默无声，只荣耀神说，这样看来，神也把悔改以得生命赐给外邦人了。』这一节『这样看来』一辞不是积极的，因为这不是指明心甘情愿。那些奉割礼的人惊讶神叫外邦人悔改以得生命。他们惊讶而且不情愿的接受这项事实，都由『这样看来』指明出来。实际上，那些奉割礼的人不该惊讶神叫外邦人悔改以得生命。在一章八节，主耶稣已经吩咐门徒，他们要在耶路撒冷、犹太、撒玛利亚，甚至地极，包括一切外邦地，作祂的见证人。那是主的命令，但门徒不领悟，也不接受。那些奉割礼的人听见主在外邦人中间行动的刚强见证以后，只能说，『这样看来，神也把悔改以得生命赐给外邦人了。』
14Acts 11:18 says, “And when they heard these things, they were silent and glorified God, saying, Then also to the Gentiles God has given repentance unto life.” In this verse the word “then” is not positive, for it does not indicate willingness. Those of the circumcision were surprised that God had given to the Gentiles repentance unto life. Their surprise and lack of willingness to accept this fact are indicated by “then.” Actually, those of the circumcision should not have been surprised that God had given repentance unto life to the Gentiles. In 1:8 the Lord Jesus had already told the disciples that they would be His witnesses in Jerusalem, Judea, Samaria, and even in the remotest part of the earth including all the Gentiles. That was the Lord’s commandment, but the disciples did not realize it, and they did not accept it. After strong testimony was given concerning the Lord’s move among the Gentiles, those of the circumcision could only say, “Then also to the Gentiles God has given repentance unto life
从旧的时代安排转向新的时代安排
A Turn from the Old Dispensation to the New
15我们需要有深刻的印象，使徒行传是一卷具有时代意义的书。时代安排的改换是使徒行传中很强的一点。说到时代安排的改换，意思就是在这卷书中我们看见重大转移的需要，重大转变的需要。这转移，转变，乃是从旧的时代安排转向新的时代安排。
15We need to be impressed that Acts is a dispensational book. The matter of the change of dispensation is one of the strong points in Acts. To speak of a dispensational change means that in this book we see the need for a great transfer, the need for a great turn. This transfer, this turn, is from the old dispensation to the new
转移失败
Failure in Making the Transfer
16在使徒行传里，早期信徒，包括使徒，是处于过渡时期。我们已经指出，对于神弃绝犹太教的事物，甚至使徒也没有清楚的异象。所以，彼得和其他使徒并没有成功的经过这过渡时期。实际上他们大大的失败了。这引起召会与犹太教的搀杂，而早期在耶路撒冷的召会并不定罪犹太教。因此神只好使用提多带著罗马军队，在主后七十年毁灭耶路撒冷、圣殿、以及犹太宗教。藉著提多，在耶路撒冷的宗教搀杂也被了结。但愿我们都从使徒行传的记载，看见时代安排转移的需要。
16In the book of Acts the early believers, including the apostles, were in a period of transition. We have pointed out that not even the apostles had a clear vision concerning God’s abandonment of the Judaic things. Peter and the other apostles, therefore, did not pass through this transitional period successfully. Actually, they had a great failure. This led to a mixture of the church with Judaism, which was not condemned by the early church in Jerusalem. That made it necessary for God to use Titus with the Roman army in A. D. 70 to destroy Jerusalem, the temple, and the religion of Judaism. Through Titus the religious mixture in Jerusalem was also terminated. May we all see from the record in Acts the need for a dispensational transfer.