使徒行传生命读经 · 第33篇

藉著彼得一班同工的职事，在犹太地的繁殖（二十五）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (25)

1读经：使徒行传十一章十九至三十节。在本篇信息中，我们要来看行传十一章十九至三十节。使徒行传这一段，说到福音藉四散的门徒，向腓尼基、居比路、并安提阿的扩展，（徒十一19～27-26，）以及安提阿召会与犹太众召会之间的交通。（徒十一27～30。）首先我们要一般的来看这些经节，然后我们要特别注意主对扫罗进一步的豫备。

1Scripture Reading: Acts 11:19-30 In this message we shall cover 11:19-30. In this section of Acts we have the spread of the gospel to Phoenicia, Cyprus, and Antioch through the scattered disciples (vv. 19-26) and the communication between the church in Antioch and the churches in Judea (vv. 30). First we shall consider these verses in a general way. Then we shall pay particular attention to the Lord’s further preparation of Saul.

the spread of the gospel

福音藉四散的门徒，同排尼基、居比路、并安提阿的扩展应验主的话

TO PHOENICIA, CYPRUS, AND ANTIOCH THROUGH THE SCATTERED DISCIPLES The Fulfillment of the Lord’sWord

2行传十一章十九节说，『那些因司提反的事遭患难四散的人，直走到腓尼基、居比路和安提阿，他们不向别人讲道，只向犹太人讲。』这是神的主宰，使信徒因受逼迫，从耶路撒冷分散到其他地方，（徒八4，）执行福音的开展，以应验主在一章八节的话。按照十九节，那些人直走到腓尼基、居比路和安提阿，他们不向别人讲道，只向犹太人讲。这指明犹太信徒何等固守传统，不肯接近外邦人。（徒十28。）甚至在彼得向义大利人哥尼流传福音以后，这种光景仍然持续。这的确限制了主照著神新约的经纶，开展祂福音的行动。

2Acts 11:19 says, “Those then who were scattered by the tribulation which took place over Stephen passed through as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone.” It was sovereign of God that the scattering of the believers from Jerusalem to other localities through the persecution (8:4) should carry out the spreading of the gospel for the fulfillment of the Lord’sword in 1:8. According to 11:19, those who went as far as Phoenicia, Cyprus, and Antioch spoke the word only to Jews. This indicates how strong the Jewish believers were in keeping their traditions. They would not approach the Gentiles (10:28). This condition continued even after Peter’sp reaching to Cornelius, an Italian. It surely restricted the Lord’s move in spreading His gospel according to God’s New Testament economy

主进一步的行动

A Further Step of the Lord’s Move

3二十节接著说，『但其中有的是居比路和古利奈人，他们到了安提阿，也向希利尼人讲论，传主耶稣为福音。』这些居比路和古利奈人必是散居的犹太信徒。（参彼前一l。）他们向希利尼人讲论，这是主向外邦人开展祂福音的进一步行动，在十章哥尼流家所发生的事之后，保罗从十三章开始向外邦人传道之前。二十一节说，『主的手与他们同在，信而转向主的人为数甚多。』

3Acts 11:20 continues, “But there were some of them, men of Cyprus and Cyrene, who came to Antioch and spoke also to the Greeks, bringing the good news of the Lord Jesus.” These men of Cyprus and Cyrene must have been the Jewish believers in dispersion (see 1 Pet. 1:1). Their speaking to the Greeks was a further step of the Lord’s move in spreading His gospel to the Gentiles following what happened in the house of Cornelius in chapter ten and before Paul’s ministry to the Gentiles began in chapter thirteen. Acts 11:21 says, “And the hand of the Lord was with them, and a great number who believed turned to the Lord.”

权柄的代表

An Authoritative Representative

4二十二节告诉我们：『关于他们的传言，到了在耶路撒冷的召会耳中，他们就差遣巴拿巴出去，走到安提阿为止。』差遣，原文意差遣（担任使命）为权柄的代表。巴拿巴受差遣从耶路撒冷出去，访问其他地方的信徒，不是带著从召会来的权柄，乃是带著从使徒来的权柄，因为使徒在那里。

4Acts 11:22 tells us that “the account concerning them was heard in the ears of the church which was in Jerusalem, and they sent out Barnabas as far as Antioch.” Literally, the Greek word rendered “sent out” means to be sent out on a mission as an authoritative representative. Barnabas was sent out from Jerusalem to visit the believers in other places with authority from the apostles, not from the church, because the apostles were there

5扫罗是主直接拯救的，未经任何传福音的管道，（徒九3～6，）而后藉著基督身体的一个肢体，亚拿尼亚，把他带进与基督身体的联合里。（徒九10～19。）然而，他与耶路撒冷的门徒有实际的交通，乃是藉著巴拿巴的引见。（徒九26～28。）现今巴拿巴受差遣从耶路撒冷出去，远至安提阿，劝勉信徒，又去大数把扫罗带到安提阿。（徒十一25～26。）这是主迈进了一大步，将扫罗引进祂的行动里，将神国的福音开展到外邦世界。（徒十三l～3。）

5Saul was saved by the Lord directly without any preaching channel (9:3-6), and he was brought into identification with the Body of Christ through Ananias, a member of the Body (9:10-19). However, Saul was introduced to practical fellowship with the disciples in Jerusalem through Barnabas (9:26-28). Now Barnabas was sent from Jerusalem to go as far as Antioch to encourage the believers, and he went to Tarsus to bring Saul to Antioch (11:25-26). This was a big step. It initiated Saul into the Lord’s move in spreading the gospel of His kingdom to the Gentile world (13:1-3

看见神的恩典

Seeing the Grace of God

6按照二十二节，巴拿巴到了安提阿，看见神的恩典，『就欢乐，劝勉众人，要立定心志，一直与主同在。』我们在别处已经指出，恩典就是神在子里作我们的享受。这恩典乃是复活的基督成了赐生命的灵，（林前十五45，）在复活里将经过过程的三一神带到我们里面，作我们的生命和生命的供应，使我们能在复活里活著。因此，恩典乃是三一神成了我们的生命和一切。巴拿巴所看见的恩典，必定是信徒所得著并享受的三一神，彰显于他们的得救、生命的改变、圣别的生活、以及在聚会中所运用的恩赐，这些都是人所能见的。

6According to 11:23, when Barnabas arrived in Antioch and saw the grace of God, he “rejoiced and encouraged them all to remain with the Lord with purpose of heart.” We have pointed out elsewhere that grace is God in the Son as our enjoyment. This grace is the resurrected Christ becoming the life-giving Spirit (1 Cor. 15:45) to bring the processed God in resurrection into us to be our life and life supply so that we may live in resurrection. Therefore, grace is the Triune God becoming life and everything to us. The grace that was seen by Barnabas must have been the Triune God received and enjoyed by the believers and expressed in their salvation, change in life, holy living, and in the gifts they exercised in their meetings, all of which could be seen by others

满有圣灵

Full of the Holy Spirit

7二十四节说，『这巴拿巴原是个好人，满有圣灵和信心，于是许多人加添归主。』满，希腊文是pleres，浦利瑞斯，按使徒行传在这里和六章三、五节，七章五十五节，以及路加四章一节的用法，乃是pleroo，浦利路，的形容词。满有那灵，乃是十三章五十二节所题，在里面和素质一面被那灵充满之后的光景。

7Acts 11:24 says, “For he was a good man and full of the Holy Spirit and of faith. And a considerable number was added to the Lord.” The Greek word translated “full” is pleres, an adjective form of pleroo according to the usage in Acts here and in 6:3, 5; 7:55; and Luke 4:1. Being full of the Spirit is one’s condition after being filled with the Spirit inwardly and essentially, as mentioned in Acts 13:52.

门徒称为基督徒

The Disciples Called Christians

8二十五、二十六节说，『他又往大数去找扫罗，找著了，就带他到安提阿去。他们足有一年的时间，在召会里聚集，教训了许多人。门徒称为基督徒，是从安提阿开始。』基督徒的希腊文是，字尾-ianos是拉丁形，指某人的依附者，应用于罗马帝国中属于大家庭的奴仆。那些敬拜罗马皇帝该撒(kaisar)的人，称为Kaisarianos，意即该撒的依附者，属于该撒的人。当人相信基督，成了跟从祂的人，罗马帝国中有些人就认为，基督是他们该撒的对头。于是在安提阿，他们开始称呼跟从基督的人为Christianos（基督徒），即依附基督的人，作为辱骂的绰号、名称。在安提阿的门徒给人加上这样羞辱的绰号，指明他们必定为主作了刚强的见证，使他们在不信的人眼中显得不同且特别。今天基督徒这名称该有正面的意义，就是属基督的人，与基督是一的人；不仅属于祂，更因与祂生机的联结，有祂的生命和性情，并且在日常生活中凭祂而活，甚至活祂。按照彼前四章十六节，我们若因是这样的人而受苦，就不该觉得羞耻，倒要凭圣别佳美的品行放胆承认，以显大基督，在这名里荣耀神。

8Acts 11:25 and 26 say, “And he went away to Tarsus to hunt for Saul; and when he found him, he brought him to Antioch. And it came about that for a whole year they were gathered in the church and taught a considerable number. And the disciples were first called Christians in Antioch.” The Greek word rendered “Christians” is Christianos, a word of Latin Christianos formation. The ending ianos, denoting an adherent of someone, was applied to slaves belonging to the great families in the Roman Empire. Those who worshipped the emperor, the Caesar — Kaisar — were called Kaisarianos, which means adherents of Kaisar, the people belonging to Kaisar. When people believed in Christ and became His followers, this caused some in the Empire to consider Christ as a rival of the Kaisar. At Antioch they began to call the followers of Christ Christianos (Christians), adherents of Christ, as a nickname, a term of reproach. That the disciples in Antioch were given such a nickname as a term of reproach indicates that they must have borne a strong testimony for the Lord, a testimony that made them distinct and peculiar in the eyes of the unbelievers. Today the term Christian should bear a positive significance, that is, a man of Christ, one who is one with Christ, not only belonging to Him, but having His life and nature in an organic union with Him, and who is living by Him, even living Him, in his daily life. If, according to 1 Peter 4:16, we suffer for being such a person, we should not feel ashamed. Rather, we should be bold to magnify Christ in our confession by our holy and excellent manner of life to glorify God in this name.

安提阿召会与犹太众召会之间的交通

the communication between the church in Antioch and the churches in Judea

9二十七至三十节记载安提阿召会与犹太众召会之间的交通。二十七节说，『当那些日子，有几位申言者从耶路撒冷下到安提阿。』新约里的申言者是藉著神的启示，为神说话并说出神的人，有时候他们也受感说豫言。

9In 11:27-30 we have a record concerning the communication between the church in Antioch and the churches in Judea. Acts 11:27 says, “And in these days prophets came down from Jerusalem to Antioch.” In the New Testament prophets are those who speak for God and speak forth God by God’sr evelation, and who sometimes speak with inspired prediction

10二十八节告诉我们，这些申言者当中有一位，『名叫亚迦布，站起来，藉著那灵指明普天下将有大饥荒，这事到革老丢年间果然发生了。』革老丢是罗马帝国的该撒。在他当政的第四年，约在主后四十四年，犹太地和邻近地区有一次大饥荒。

10Acts 11:28 tells us that one of these prophets “named Agabus rose up and signified through the Spirit that there was about to be a great famine over the whole inhabited earth, which occurred at the time of Claudius.” Claudius was a Caesar of the Roman Empire. In the fourth year of his reign, about A.D. 44, there was a famine in Judea and the neighboring countries.

11二十九、三十节说，『于是他们按照门徒中间，无论是谁得昌盛的情况，各自定意赠送，去供给住在犹太的弟兄们。他们就这样行了，由巴拿巴和扫罗经手，送到众长老那里。』三十节指明早期召会的财务是在长老的管理之下。按照提前三章三节，长老不该贪财。钱财对所有的人都是一个试验。长老在钱财的事上必须清洁，特别因为召会的款项是由长老管理。我们在三十节看见，安提阿召会的馈送，由巴拿巴和扫罗经手，送到耶路撒冷众长老那里。在这里扫罗藉著巴拿巴，被带进众召会之间的事奉。

11Acts 11:29 and 30 say, “And the disciples, according as any one of them was prospered, determined each one of them to send things for dispensing to the brothers dwelling in Judea; which also they did, sending it to the elders through the hand of Barnabas and Saul.” Verse 30 indicates that in the early days the finances of the church were under the management of the elders. According to 1 Timothy 3:3, an elder was to be not fond of money. Money is a test to all men. An elder must be pure in money matters, especially since the church fund is under the elders’ management. In Acts 11:30 we see that the things from the church in Antioch were sent to the elders in Jerusalem through the hand of Barnabas and Saul. Here Saul, through Barnabas, was brought into the service among the churches

主进一步豫备扫罗

the Lord’s further preparation of Saul

12在扫罗身上，神主宰的豫备他成为另一个器皿，将祂新约的经纶带到外邦世界。神知道祂需要豫备这样的器皿。使大数扫罗成为这种器皿的豫备，开始于六章。我们若仔细读这卷书，会看见二至六章这段，乃是陈明彼得为著基督繁殖的职事。然后在六章，另一个器皿的豫备开始了。在六章，七个满有圣灵的人被选出来，其中有司提反；司提反的殉道带进扫罗。

12Concerning Saul, God was sovereign in preparing him as another vessel to carry His New Testament economy to the Gentile world. God knew that He needed to prepare such a vessel. The preparation of Saul of Tarsus to be this kind of vessel began in chapter six of Acts. If we read this book carefully, we shall see that chapters two through six are a section that presents Peter’s ministry for Christ’s propagation. Then in chapter six the preparation of another vessel begins. In Acts 6 we have the choosing of seven men full of the Holy Spirit. Among these seven was Stephen, and Stephen’s martyrdom brought in Saul

经由耶路撒冷产生

Produced through Jerusalem

13扫罗这个新的器皿，是经由耶路撒冷产生的。这就是说，他不是在耶路撒冷以外产生的特异器皿。

13As a new vessel, Saul was produced through Jerusalem. This means that he was not a strange vessel produced apart from Jerusalem

司提反的殉道

Stephen’s martyrdom

14经由耶路撒冷产生保罗的第一步，乃是司提反的殉道。司提反殉道的时候，扫罗听见一部分福音。他可能听见司提反说，『看哪，我看见诸天开了，人子站在神的右边。』（徒七56。）扫罗必定听见司提反『呼求说，主耶稣，求你接收我的灵！』（徒七59。）扫罗也听见司提反大声喊著说，『主阿，不要将这罪归与他们！』（徒七60。）即使扫罗弃绝司提反，赞同他被杀，但他一定思考过司提反的话。

14The first step in the producing of Paul through Jerusalem was Stephen’s martyrdom. When Stephen was martyred, Saul heard a portion of the gospel. He may have heard Stephen say, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God” (7:56). To be sure, Saul heard Stephen “as he was calling upon the Lord and saying, Lord Jesus, receive my spirit!” (7:59). Saul also heard Stephen cry with a loud voice, “Lord, do not hold this sin against them!” (7:60). Even though Saul had rejected Stephen and was approving of his killing, he must have considered Stephen’swords.

15扫罗是个非常智慧且有思想的人，受过高等的教育。他必定思想过司提反遭逼迫并殉道时所说的话。藉著司提反，扫罗听见福音的传讲。所以，扫罗是藉著这忠信者受逼迫并殉道带进来的。

15Saul was a very intelligent and thoughtful person, one who had received a high education. He certainly must have thought about the words uttered by Stephen when he was undergoing persecution and martyrdom. Through Stephen Saul heard the preaching of the gospel. Therefore, Saul was brought in through the persecution and martyrdom of this faithful one

主向扫罗的传讲

The Lord’sP reaching to Saul

16司提反殉道以后，在耶路撒冷的召会大遭逼迫，（徒八l，）扫罗9:1残害召会。（徒八3。）按照九章一、二节，『扫罗仍然向主的门徒，口吐威吓凶杀的话。他来到大祭司跟前，向他求文书给大马色的各会堂，若是找著这道路上的人，无论男女，都可以捆绑带到耶路撒冷。』但扫罗将近大马色的时候，主来对付他。主在对付他时，向他传福音。我们若思想主向扫罗的传讲，连同司提反殉道时所说的话，会看见扫罗实在是经由耶路撒冷产生的。

16After the martyrdom of Stephen, there was a great persecution against the church in Jerusalem (8:1), and Saul was devastating the church (8:3). According to and 2, “Saul, still breathing threatening and murder against the disciples of the Lord, went to the high priest, and asked for letters from him to Damascus, for the synagogues, so that if he found any who were of the way, both men and women, he might bring them bound to Jerusalem.” But while Saul was drawing near Damascus, the Lord came in to deal with him. As He dealt with Saul, the Lord preached to him. If we consider the Lord’sp reaching to Saul along with the word spoken by Stephen at the time of his martyrdom, we shall realize that Saul certainly was produced through Jerusalem.

为亚拿尼亚所印证

Confirmed by Ananias

17扫罗得救以后，主使用亚拿尼亚来印证他，并藉著按手将他引进与基督身体的联合。（徒九17。）主没有为这目的差遣彼得和约翰去大马色，而是使用亚拿尼亚，他必是在耶路撒冷得救，然后移民到大马色的。这进一步指明，扫罗成为主的器皿是经由耶路撒冷完成的。

17After Saul was saved, the Lord used Ananias to confirm him and to initiate him into the identification with the Body of Christ by the laying on of hands (9:17). The Lord did not send Peter and John to Damascus for this purpose. Instead, He used Ananias, who must have been saved in Jerusalem and then migrated to Damascus. This is a further indication that Saul’s becoming a vessel of the Lord was accomplished through Jerusalem

藉巴拿巴被带进身体的交通里

Brought into the Fellowship of the Body through Barnabas

18扫罗在大马色大有能力，传扬耶稣是神的儿子，是基督。（徒九20，。）扫罗的传讲很有能力，不久就有了门徒。（徒九25。）然而，主在祂的主宰里不许可扫罗留在大马色。犹太人商议要杀扫罗，（徒九，）他逃脱了，就去耶路撒冷。(徒九26。)他去耶路撒冷，因为那是他的源头，他是经由这源头产生出来的。然而，那里的圣徒都怕他，不信他真悔改得救了，不信他是门徒。『惟有巴拿巴接受他，领他到使徒那里去，把他在路上怎么看见主，主怎么向他说话，他在大马色怎么在耶稣的名里放胆讲说，都向他们述说出来。』（徒九27。）这里我们看见巴拿巴，劝慰子，将扫罗带进基督身体的交通里。使扫罗与基督身体联合的是亚拿尼亚，但实际将他带进基督身体交通里的是巴拿巴。

18In Damascus Saul proclaimed in a prevailing way that Jesus is the Son of God and the Christ (9:20, 22). Saul’s preaching was so prevailing that before long 22 he had disciples (9:25). However, in His sovereignty the Lord did not allow Saul to remain in Damascus. Having escaped those Jews who had consulted together to do away with him (9:23), Saul went to 23 Jerusalem (v. 26). He went to Jerusalem because that was the source through which he was produced. However, the saints there were afraid of him, not believing that he had truly been converted, not believing that he was a disciple. “But Barnabas took hold of him and led him to the apostles, and related to them how he had seen the Lord on the road, and that He spoke to him, and how in Damascus he spoke boldly in the name of Jesus” (9:27). Here we see that Barnabas, the son of encouragement, brought Saul into the fellowship of the Body. It was Ananias that identified Saul with the Body, but it was Barnabas who actually brought him into the fellowship of the Body.

19我们思考这一切事，能看见扫罗是经由耶路撒冷产生的器皿，他不是在耶路撒冷以外产生的。他虽然与耶路撒冷有关联，环境却不许可他留在那里。因为有些人想下手杀扫罗，弟兄们『就送他下该撒利亚，打发他往大数去。』（徒九30。）

19Having considered all these matters, we can see that Saul was a vessel produced through Jerusalem. He was not one that was produced apart from Jerusalem. But although he was related to Jerusalem, the environment did not allow him to remain there. Because certain ones were attempting to do away with Saul, the brothers “brought him down to Caesarea and sent him away to Tarsus” (9:30

安提阿与耶路撒冷

Antioch and Jerusalem

20在十章一节至十一章十八节，路加记载福音藉著彼得扩展到外邦人。十一章十九节的记载接著告诉我们，那些因司提反的事遭患难四散的人，直走到腓尼基、居比路和安提阿。在这里我们看见，从耶路撒冷出来的移民，直走到安提阿，在那里就有了一个召会。所以，在安提阿的召会是藉著耶路撒冷产生的。我们需要在使徒行传的记载里追踪这件事。当有关安提阿那些人的传言，『到了在耶路撒冷的召会耳中，』他们就差遣巴拿巴出去，走到安提阿为止。（徒十一22。）巴拿巴受差遣出去访问别地方的召会。我们在十一章十九节看见，四散的圣徒只向犹太人讲道。但其中一些圣徒来到安提阿，也向希利尼人讲论。（徒十一20。）这暗示主扩展的趋势是向著外邦人。

20In 10:1—11:18 Luke records the spread of the gospel to the Gentiles through Peter. In 11:19 the record goes on to tell us that those who were scattered by the tribulation that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch. Here we see that the migration from Jerusalem went as far as Antioch, where there was a church. The church at Antioch, therefore, was produced through Jerusalem. We need to trace this matter in the record in Acts. When the account concerning those in Antioch “was heard in the ears of the church which was in Jerusalem,” they sent Barnabas to go as far as Antioch (11:22). Barnabas was sent out to visit the churches in other places. In 11:19 we see that the scattered saints spoke the word only to Jews. But when some of these saints came to Antioch, they spoke also to the Greeks (v. 20). This is a hint that the trend of the Lord’s spreading was toward the Gentiles.

21路加的记载不仅显示主扩展的趋势朝向外邦人，也启示扫罗如何产生为器皿，在外邦世界执行神的职事。扫罗是经由耶路撒冷产生的，他不是在耶路撒冷以外重新起头的。耶路撒冷的移民到达安提阿，那城就兴起了召会。然后耶路撒冷差遣巴拿巴作全权的代表。他看见神的恩典就欢乐，因著安提阿召会美好的光景而喜乐。但是巴拿巴领悟，还有一个特别的需要，就是职事的需要。四散的圣徒已经去安提阿兴起了召会，但在他们中间缺少职事。因此，巴拿巴『往大数去找扫罗；』（徒十一25；）找著了，就带他到安提阿去。『他们足有一年的时间，在召会里聚集，教训了许多人。』（徒十一26。）这是扫罗职事开始的一部分。

21Luke’s record not only shows the tendency of the Lord’s spread toward the Gentiles, but also reveals how Saul was produced as the vessel to carry out God’s ministry in the Gentile world. Saul was produced through Jerusalem. He was not a new start apart from Jerusalem. Jerusalem’s migration reached Antioch, and a church was raised up in that city. Then Jerusalem sent out Barnabas as an authoritative representative. When he saw the grace of God, he rejoiced. He was happy with the marvelous situation of the church in Antioch. Nevertheless, Barnabas realized that there was still a particular need—the need of ministry. The scattered saints had gone to Antioch for the raising up of a church, yet among them there was a shortage of ministry. Because of this, Barnabas “went away to Tarsus to hunt for Saul” (11:25). When Barnabas found Saul, he brought him to Antioch, and “for a whole year they were gathered in the church and taught a considerable number” (v. 26). This was part of the initiation of Saul’s ministry.

22在大饥荒期间，在耶路撒冷和犹太的圣徒有了缺乏。物质的帮助，藉著巴拿巴和扫罗，从安提阿召会送到犹太众召会那里。（徒十一29～30。）我们曾指出，这指明扫罗藉著巴拿巴被带进众召会之间的事奉。主一步步将扫罗带进来。他在耶路撒冷必定受到欢迎。巴拿巴和扫罗尽了他们的责任，就回到安提阿。

22During a time of great famine, the saints in Jerusalem and Judea were in need. Material help was sent from the church at Antioch to those in Judea through Barnabas and Saul (11:29-30). As we have pointed out, this indicates that through Barnabas Saul was brought into the service among the churches. Step by step the Lord brought in Saul. No doubt, he was welcomed in Jerusalem. After fulfilling their responsibility, Barnabas and Saul returned to Antioch

保守基督身体的一

Keeping the Oneness of the Body

23巴拿巴和扫罗回到安提阿的时候，扫罗这器皿已经完全豫备好。他是经由耶路撒冷产生的，因为他是神经由耶路撒冷所豫备的。我们曾经强调这个事实，扫罗不是在耶路撒冷以外重新有个起头。我们强调这件事，因为这是主的主宰和智慧所作的，为要保守基督身体的一。

23By the time Barnabas and Saul returned to Antioch, Saul had been fully prepared as a vessel. He was a product through Jerusalem, for he had been prepared by God through Jerusalem. We have emphasized the fact that with Saul we do not have a new start apart from Jerusalem. We stress this matter because it is something the Lord did sovereignly and wisely in order to keep the oneness of the Body

一道水流

One Stream

24我们在『神圣的水流』这本小册子里曾指出，在使徒行传中只有一道水流，这水流从耶路撒冷开始，流经撒玛利亚到达安提阿；从安提阿转向小亚细亚，再到欧洲。主没有两道水流，一道藉彼得从耶路撒冷开始，另一道藉扫罗在外邦世界开始。不，主只有一道水流，就是从耶路撒冷开始的水流。主知道需要一个特别的器皿，一个新的器皿。彼得不彀资格作这器皿，彼得也不能顶替这器皿。主智慧且主宰的行作一切，为要将扫罗，祂所拣选的器皿，摆在与耶路撒冷召会适当的关系里。正如我们已经指出，扫罗实际上是经由耶路撒冷产生的。

24In the booklet entitled The Divine Stream we pointed out that there is only one stream in the book of Acts. This stream started from Jerusalem and flowed through Samaria to Antioch. From Antioch the stream turned to Asia Minor and then to Europe. The Lord did not have two streams, one starting from Jerusalem through Peter and another starting in the Gentile world through Saul. No, the Lord had only one stream, the stream that started from Jerusalem. The Lord knew that there was the need of a particular vessel, a new vessel. Peter was not qualified to be this vessel, and Peter could not replace this vessel. The Lord did all things wisely and sovereignly to put Saul, His chosen vessel, into the proper relationship with the church in Jerusalem. As we have pointed out, Saul was actually produced through Jerusalem.

彼得的职事与扫罗的职事

Peter’s Ministry and Saul’s Ministry

25我们在行传开头几章看见主大大使用彼得。虽然彼得很好，但罗马天主教那么高举他是不对的。行传六章没有记载彼得，七章也没有题到他。当然，在八章彼得和约翰下撒玛利亚去，印证那里的信徒是基督身体的一部分。然后在九章，蒙拣选的器皿扫罗被兴起。我们已经看见，这一章甚至告诉我们，扫罗得救以后不久就有了门徒。然而，新约从来没有说到彼得的门徒。

25In the first chapters of Acts we see that the Lord used Peter very much. Although Peter was good, the Roman Catholic Church was wrong to exalt him so highly. In chapter six of Acts Peter is silent, and there is no mention of him in chapter seven. In chapter eight, of course, Peter and John went down to Samaria to confirm the believers there as part of the Body. Then in chapter nine Saul, a chosen vessel, is raised up. We have seen that in this chapter we are even told that not long after he was saved Saul had disciples. However, the New Testament never speaks of Peter’s disciples

26按照行传九章的记载，扫罗在大马色变得非常出色。但是主在祂的主宰里把这个出色的人带到耶路撒冷，他在那里成了没没无闻的人。那里的信徒甚至不承认他是门徒。如果我们是扫罗，我们可能说，『我在大马色非常出色，我也有许多门徒。现在我到耶路撒冷你们这里，你们不承认我。我不想跟你们有甚么关系，我要回大马色，在那里开始新的工作。』这是今天许多基督徒的作法。扫罗必定从主领受了怜悯。他在耶路撒冷不仅成了没没无闻的人，而且主不许可他长时间在耶路撒冷传讲。倘若扫罗留在耶路撒冷长期传讲，他一定会超越过彼得。那样，在耶路撒冷的圣徒也许说，『我们不属加利利的彼得－我们属大数的扫罗。』如果我们当时在那里，可能说，『我支持扫罗，彼得在初阶上帮助过我，但现在我从扫罗接受高深的教育。』这是今天许多信徒的态度。扫罗在耶路撒冷不受尊敬或重视。不仅如此，主兴起环境，叫他必须离开耶路撒冷。至终，主主宰的手使用巴拿巴去大数找著扫罗，把他带到安提阿。

26According to the record in Acts 9, Saul became very prominent in Damascus. But in His sovereignty the Lord brought this prominent one to Jerusalem, where he became a nobody. The believers there would not even recognize him as a disciple. If we had been Saul, we might have said, “In Damascus I was very prominent, and I had a number of disciples. Now I come to you in Jerusalem, and you will not recognize me. I don’t want to have anything to do with you. I shall go back to Damascus and start a new work there.” This is the practice of many of today’s Christians. Saul surely received mercy from the Lord. Not only did he become a nobody in Jerusalem; the Lord did not allow him to preach in Jerusalem for a long period of time. If Saul had remained in Jerusalem to preach for a long time, he would no doubt have surpassed Peter. Then the saints in Jerusalem might have said, “We are not of Peter of Galilee—we are of Saul of Tarsus.” If we had been there at the time, we might have said, “I am for Saul. Peter helped me in an elementary way, but now I am receiving an advanced education from Saul.” This is the attitude among many believers today. In Jerusalem Saul was not highly respected or regarded. Furthermore, the Lord raised up an environment that made it necessary for him to leave Jerusalem. Eventually, the Lord’ss ove reign hand used Barnabas to find Saul in Tarsus and bring him to Antioch

27九章叙述扫罗有效的传讲以后，圣经的记载又回到彼得和他的职事，指明彼得还是有能力的。彼得在二、三、四章释放过信息，在五章也释放过简短的话语。九章回头记载彼得的职事，描述了两个神迹－以尼雅得医治，以及多加得医治或活过来。彼得还在尽职，主在他身上并没有完结。在九章彼得不是在耶路撒冷，乃是向该撒利亚踏出去，在那里他使用主耶稣在马太十六章给他的第二把钥匙，为外邦人开启进入神国的门。一方面我们看见主豫备道路，产生为著外邦世界的器皿；另一方面我们看见主在彼得身上所作的，为外邦人开门。

27After the account of Saul’s prevailing preaching in chapter nine, the record comes back to Peter and his ministry. The record indicates that Peter was still powerful. Peter gave messages in chapters two, three, and four, as well as a brief word in chapter five. When the record returns to Peter’s ministry in chapter nine, two miracles are described— the healing of Aeneas and the healing, or quickening, of Dorcas. Peter was still in the ministry; the Lord was not through with him. In chapter nine Peter was not in Jerusalem, but was stepping out toward Caesarea, where he would use the second key given him by the Lord Jesus in Matthew 16 to open the door for the Gentiles to come into the kingdom of God. On the one hand, we see the Lord preparing the way to produce a vessel for the Gentile world. On the other hand, we see what the Lord did with Peter to unlock the door for the Gentiles.

28我们会看见，在行传十二章路加的记载又回到彼得，但不是回到彼得的职事，乃是说到他被监禁。彼得被监禁的叙述，指明他的职事要被摆下，无分于福音向外邦世界的开展。我们在十三章看见，为著外邦世界的器皿已经豫备妥当，同著外邦世界的门也已经全然开启。换句话说，器皿与环境都豫备好了。在行传十三章，同著外邦世界的职事充分的开始了。十二章以后，关于彼得就没有进一步的记载了。我们已经看见，从耶路撒冷来的信徒巴拿巴，有助于产生扫罗。巴拿巴和扫罗一起出外尽职。他们第二次要出外时，为著马可起了争执，（徒十五35～39，）巴拿巴就跟扫罗分开了。此后，关于巴拿巴就没有进一步的记载了。这进一步指明，扫罗的确是被拣选为著外邦世界的器皿。

28As we shall see, in Acts 12 Luke’s record again returns to Peter. However, the record does not return to Peter’s ministry but speaks of his imprisonment. The account of his imprisonment indicates that his ministry will be set aside from the spreading of the gospel to the Gentile world. In chapter thirteen we see that the vessel for the Gentile world is fully prepared, and the door to the Gentile world is altogether open. In other words, both the vessel and the environment are ready. In Acts 13 the ministry to the Gentile world begins in a full way. After chapter twelve there is no further record concerning Peter. We have seen that Barnabas, a believer from Jerusalem, helped in the producing of Saul. Barnabas and Saul went on a journey of ministry together. As they were about to take a second journey, there was a contention between them concerning Mark (15:35-39), and Barnabas separated from Saul. Following that, there is no further record concerning Barnabas. This is a further indication that Saul certainly was the chosen vessel for the Gentile world

29按照使徒行传的图画，主只有一道水流，就是从耶路撒冷开始的水流，主并没有从扫罗开始另一道水流。主主宰且智慧的行作一切，抑制彼得的职事向外邦世界开展，而兴起扫罗的职事为著外邦世界。但愿我们都看见这幅图画里所描绘的。

29According to the picture in the book of Acts, the Lord has only one stream, the stream that started from Jerusalem, and He did not begin another stream with Saul. The Lord did everything sovereignly and wisely to withhold Peter’s ministry from the Gentile world and to raise up Saul’s ministry for it. May we all see what is portrayed in this picture

在一道水流里保守一

Preserving the Oneness in the One Stream

30我们在使徒行传看见主独一之身体的行动，这行动，就是水流的涌流，开始于耶路撒冷，经过撒玛利亚，到达安提阿。从安提阿，这水流转向外邦世界。在这一道水流的流中，基督身体的一蒙了保守。

30In Acts we see the activity of the Lord’s unique Body. This activity, the flowing of the stream, began in Jerusalem, passed through Samaria, and reached Antioch. From Antioch the stream turned to the Gentile world. In the current of this one stream the oneness of the Body was preserved.

31我们来到十五章会看见一些热中犹太教的人，从耶路撒冷来到安提阿引起麻烦。这使保罗和巴拿巴必须去耶路撒冷。藉著去耶路撒冷就保守了一，甚至加强了一。我们都要看见在使徒行传里所描绘的一，并且学习保守这一，这是非常要紧的。不然，我们这些在主恢复里的人，将来也许有人会有新的起头，而这些新的起头引起了分裂。所以，我们需要看见，在使徒行传里，主为著基督的一个身体，主宰的把所有的职事，保守在一个职事并一个流里，为

31When we come to chapter fifteen we shall see that certain Judaizers from Jerusalem caused trouble in Antioch. This made it necessary for Paul and Barnabas to go to Jerusalem. By going to Jerusalem the oneness was preserved and even strengthened. It is crucial that we all see the oneness portrayed in Acts and learn to keep this oneness. Otherwise, eventually among us in the Lord’s recovery there may be some new starts, and these new starts will cause divisions. Therefore, we need to see that in Acts the Lord sovereignly kept all the ministries in one ministry and in one current for the one Body in order to keep the oneness of the Body.

32要保守基督身体的一。