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使徒行传生命读经 · 第4篇

引言与豫备（二）

Introduction and the Preparation (2)
1读经：使徒行传一章一至二十六节。我们已经看见，使徒行传一章一至二节是引言；然后，一章三至二十六节是主和门徒两面的豫备。在本篇信息中，我们要继续来看基督在复活里对门徒的豫备。
1Scripture Reading: Acts 1:1-26 We have seen that 1:1-2 is the introduction to the book of Acts. Then in 1:3-26 we have the preparation both on the Lord’ss i dean don the side of His disciples. In this message we shall continue to consider Christ’s preparation of the disciples in His resurrection
对门徒讲说
SPEAKING TO THE DISCIPLES
神国的事
CONCERNING THE KINGDOM OF GOD
2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。』在这里我们看见，主四十天之久对门徒讲说神国的事。在那段时间，关于国度主说了甚么？路加没有告诉我们。主对门徒所教导关于国度的事，路加没有给我们充分的记载，他只说四十天之久主对门徒讲说神国的事。虽然使徒行传没有告诉我们，关于国度主说了甚么，但我们可以藉著主其他部分的话，推论祂所说的。在福音书里，主耶稣教导门徒许多关于国度的事。我怀疑主在复活以后的四十天期间，是对门徒讲说关于国度的新事。我倒相信主是重复祂在福音书里所教导门徒的。在福音书，当主说到国度时，门徒不能领会主，就是他们的『教授，』所教导他们的。因此，我信主耶稣在复活与升天之间的四十天里，重复祂的教训。
2Acts 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.” Here we see that for a period of forty days the Lord spoke to the disciples concerning the kingdom of God. What did the Lord say about the kingdom during that time? Luke does not tell us. Instead of giving us a full record of what the Lord taught the disciples concerning the kingdom, Luke simply says that He spoke to them about the kingdom of God for forty days. Although we are not told in Acts what the Lord spoke concerning the kingdom, we may infer what He said by considering other portions of the Word. In the Gospels the Lord Jesus taught the disciples a lot concerning the kingdom. I doubt that during the forty days after His resurrection, He gave the disciples something new concerning the kingdom. Rather, I believe that the Lord repeated what He taught them in the Gospels. When the Lord spoke regarding the kingdom in the Gospels, the disciples were not able to understand what the Lord as their “professor” was teaching them. Therefore, I believe that the Lord Jesus repeated His teaching in the forty days between His resurrection and His ascension
3如果我们要知道（至少凭著推论）主在那四十天对门徒所教导关于国度的事，我们需要回头读祂在福音书里所说关于国度的一切话。那四十天期间的教训，很可能和福音书所记载的一样。
3If we want to know, at least by way of inference, what the Lord taught the disciples concerning the kingdom in those forty days, we need to read again all He said about the kingdom in the Gospels. It is likely that the teaching during those forty days was the same as that recorded in the Gospels
需要属灵的见识
The Need for Spiritual Insight
4当主耶稣在死而复活以前对门徒讲说国度的时候，祂还不在他们里面，因为祂仍然在肉体里。因著那时主不在门徒里面，他们就没有属灵的见识来领会神的国。
4When the Lord Jesus spoke to His disciples about the kingdom before His death and resurrection, He was not yet in them, for He was still in the flesh. Because the Lord was not in the disciples at that time, they did not have the spiritual insight to understand the kingdom of God.
5认识神的国需要属灵的领悟，属灵的见识。我们若没有属灵的见识，就不可能认识神的国。那些缺少属灵领悟的人，也许以为进神的国就是上天堂。一般来说，这是堕落人类关于神国的天然观念。在福音书里，门徒没有见识来领20会神的国。但在约翰二十章，他们将复活基督奇妙的人位，就是赐生命的灵，接受到他们里面。结果，在行传一章他们就非常不同了。一面他们还是同样的人；另一面他们不同了，因为基督，就是赐生命的灵，现今在他们里面作他们的生命和人位。因著他们有赐生命的灵在里面，所以他们能彀领会主关于神国的讲论。
5Knowing the kingdom of God requires spiritual perception, spiritual insight. Without spiritual insight, it is impossible for us to know the kingdom of God. Those who are lacking in spiritual perception may think that to enter into the kingdom of God is to go to heaven. In general, this is the natural concept of fallen mankind concerning God’skin gdom. In the Gospels the disciples did not have the insight to understand the kingdom of God. But in John they received the wonderful Person of the resurrected Christ into them as the life-giving Spirit. As a result, in Acts 1 they were very different. On the one hand, they were the same people; on the other hand, they were different because Christ, the life-giving Spirit, was now within them as their life and person. Because they had the life-giving Spirit within them, they were able to understand the Lord’s speaking concerning the kingdom of God.
神圣生命的国
A Kingdom of the Divine Life
6在这里我们需要问一个重要的问题：神的国是甚么？神的国不是人眼所能见物质的；神的国乃是神圣生命的国。神的国是基督作生命扩展到祂的信徒里，形成神在祂生命里管治的范围。行传一章三节题到国度，这事实指明，国度乃是使徒在五旬节后的使命中，所要传讲的主题。徒八12，十四22，十九8，二十25，二八23，31。)神的国就是神的管治、掌权，连同其一切福分和享受。神的国乃是神的福音和耶稣基督福音的目标。人要进这国，就需要为罪悔改，相信福音，（可一15，）使他们的罪得赦免，并由神重生，得著符合这国神圣性质的神圣生命。（约三3，5。）
6At this point we need to ask an important question: What is the kingdom of God? The kingdom of God is not a material kingdom visible to human sight; the kingdom of God is a kingdom of the divine life. The kingdom of God is the spreading of Christ as life into His believers to form a realm in which God rules in His life. The fact that the kingdom is mentioned in 1:3 indicates that it will be the main subject of the apostles’ preaching in their coming commission after Pentecost (8:12; 14:22; 19:8; 20:25; 28:23, 31). The kingdom of God is the ruling, the reigning, of God with all its blessing and enjoyment. It is the goal of the gospel of God and of Jesus Christ. To enter into this kingdom people need to repent of their sins and believe in the gospel (Mark 1:15) so that their sins may be forgiven and that they may be regenerated by God to have the divine life, which matches the divine nature of this kingdom (John 3:3, 5
7所有在基督里的信徒，在召会时代都能有分于这国，在神的公义、和平、并圣灵中的喜乐里享受神。（罗十四17。）这国在要来的国度时代，要成为基督和神的国，给得胜的信徒承受并享受，（林前六9～10，加五21，弗五5，）叫他们与基督同王一千年。（启二十4，6）然后，因这国是永远的国，所以将是神永远生命的永远福分，在新天新地里给神所有的赎民享受，直到永远。（启二一1～4，二二1～5，14，17。）
7All the believers in Christ can share the kingdom in the church age for their enjoyment of God in His righteousness, peace, and joy in the Holy Spirit (Rom. 14:17). It will become the kingdom of Christ and of God for the overcoming believers to inherit and enjoy in the coming kingdom age (1 Cor. 6:9-10; Gal. 5:21; Eph. 5:5), so that they may reign with Christ one thousand years (Rev. 20:4, 6). Then, as the eternal kingdom, it will be an eternal blessing of God’s eternal life for all of God’s redeemed to enjoy in the new heaven and new earth for eternity (Rev. 21:1-4; 22:1-5, 14, 17).
8神的国乃是召会的实际，藉著福音，由基督复活的生命所产生；（林前四15；）重生是其入门，（约三5，）而信徒里面神圣生命的长大是其发展。（彼后一3～11。）神的国乃是救主自己（路十七21）作生命的种子，撒到祂的信徒，就是神的选民里面，（可四3，26，）而发展为一个范围，就是神的国，使神在祂神圣的生命里在其中掌权。我们已经看见，神国的入门是重生，其发展是信徒在神圣生命里的长大。神的国在今天是召会的生活，是忠信的信徒在其中生活的，（罗十四17，）并要发展为要来的国度，作得胜圣徒在千年国里所承受的赏赐。(加五21，弗五5。)至终，神的国要完成于新耶路撒冷，作神永远的国，并神永远生命之永远福分的永远范围，在新天新地里给神所有的赎民享受，直到永远。我们已经指出，神的国乃是神圣生命的国。我们可以用人的国作例证。正如人类是属人生命的国，照样，神的国是神圣生命的国。如果我们不是人，我们就不能领会属人生命的国。比方，狗不能领会人的国，因为狗没有属人的生命。但如果狗能得著人的生命，牠就能领会人的国。照样，我们是凭著神圣的生命来认识神的国，因为神的国乃是神圣生命的国。
8The kingdom of God is the reality of the church brought forth by the resurrection life of Christ through the gospel (1 Cor. 4:15). Regeneration is its entrance (John 3:5), and the growth of the divine life within the believers is its development (2 Pet. 1:3-11). The kingdom of God is the Savior Himself (Luke 17:21) as the seed of life sown into His believers, God’s chosen people (Mark 4:3, 26), and developing into a realm which God may rule as His kingdom in His divine life. We have seen that the entrance into the kingdom is regeneration and that the development of the kingdom is the believer’s growth in the divine life. The kingdom of God is the church life today, in which the faithful believers live (Rom. 14:17), and it will develop into the coming kingdom as an inheritance reward (Gal. 5:21; Eph. 5:5) to the overcoming saints in the millennium. Eventually, it will consummate in the New Jerusalem as the eternal kingdom of God and the eternal realm of the eternal blessing of God’s eternal life for all God’s redeemed to enjoy in the new heaven and new earth for eternity. We have pointed out that the kingdom of God is a kingdom of the divine life. We may use the human kingdom as an illustration. Just as mankind is a kingdom of the human life, so the kingdom of God is a kingdom of the divine life. If we were not human beings, we could not understand the kingdom of human life. Dogs, for example, cannot understand the human kingdom, because they do not have a human life. But if a dog could receive the human life, it would then be able to understand the human kingdom. In a similar way, we know the kingdom of God by the divine life because God’skin gdom is a kingdom of the divine life
作生命之基督的扩展
the spreading of Christ as life
9因著我们得著了神圣的生命，我们不仅认识神的国是甚么，我们也成为这国的一部分。如果狗能从人的生命而生，因而成为人，这人自然就成为人国的一部分。你难道没有神圣的生命么？是的，你有神圣的生命，并且因著有这生命，你就是神国的一部分。虽然我们能领会这些事，却无法向没有重生的人解释。
9As those who have received the divine life, we not only know what the kingdom of God is; we become parts of this kingdom. If a dog could be born of the human life and thereby become a human being, this human being would automatically become a part of the human kingdom. Do you not have the divine life? Yes, you have the divine life, and because you have this life you are part of the kingdom of God. Although we can understand these matters, it is impossible to explain them to unregenerated people.
10神的国是作生命的基督扩展到祂的信徒里，这扩展就是作生命之基督繁殖到信徒里，形成神在祂生命里管治的范围。主耶稣豫备门徒时，乃帮助他们对神的国有正确的领会。门徒必开始看见，他们是基督繁殖、扩展的一部分，因而是神国的一部分。
10The kingdom of God is the spreading of Christ as life to His believers. This spreading is the propagation of Christ as life to His believers to form a realm in which God rules in His life. In His preparation of the disciples, the Lord Jesus must have helped them to have the proper realization concerning the kingdom of God. The disciples must have begun to see that they were part of the propagation, the spreading, of Christ, and thereby were part of the kingdom of God.
嘱咐门徒
CHARGING THE DISCIPLES
等候父的应许
TO WAIT FOR THE PROMISE OF THE FATHER
11在一章四至八节，主耶稣嘱咐门徒等候灵浸。四节说，『耶稣同他们聚集的时候，嘱咐他们说，不要离开耶路撒冷，却要等候父所应许的，就是你们听我说过的。』这里和路加二十四章四十九节的应许，不同于约翰十四章十七节的应许。行传一章四节和路加二十四章四十九节的应许，就是约珥二章二十八至二十九节的应许，成就在五旬节那天，(徒二1～4，16～18，)使高处来的能力，在经纶上为著信徒的职事浇灌下来。这与生命的灵不同。生命的灵是复活的救主，在复活那天吹到门徒里面，（约二十22，）为著祂的内住，使祂在素质上作他们的生命。约翰十四章十七节主的应许，是成就在主复活那天，那时那灵是生命之气吹进门徒里面。然而路加二十四章四十九节和行传一章四节父的应许，是成就在主复活四十天之后的五旬节，那时那灵像大风吹到门徒身上。我们区别约翰十四章十七节主所给的应许，和约珥二章二十八、二十九节父所给的应许，这是重要的。许多圣经读者把这两个应许混为一谈。父神在约珥二章所赐给，后来主耶稣在路加二十四章并行传一章所题起的应许，与主在约翰十四章所给的应许毫无关系。在行传一章四节主耶稣似乎是说，『我告诉过你们关于我父的应许，现在你们必须在耶路撒冷等候这应许的成就。』在行传一章五节主接著说，『因为约翰是在水里施浸，但过不多几日，你们要在圣灵里受浸。』这分两段来完成。首先，犹太信徒在五旬节那天，在圣灵里受浸；（徒二4；）其次，外邦信徒在哥尼流家里受这浸。（徒11:15-十44～47，十一15～17。）在这两段里，宇宙中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。）
11In Acts 1:4-8 the Lord Jesus charged the disciples to wait for the baptism in the Holy Spirit. Verse 4 says, “And meeting together with them, He charged them not to depart from Jerusalem, but to wait for the promise of the Father which, He said, You heard from Me.” The promise here and in Luke 24:49 is different from the promise in John 14:17. The promise in Acts 1:4 and Luke 24:49 is the promise of Joel 2:28-29, fulfilled on the day of Pentecost (Acts 2:1-4, 16-18), for the outpouring as the power from on high for the believers’ ministry economically. This is different from the Spirit of life, who was breathed into the disciples (John 20:22) by the resurrected Savior on the day of resurrection for His indwelling so that He might be life to them essentially. The promise of the Lord in John 14:17 was fulfilled on the day of His resurrection, when the Spirit was breathed into the disciples as the breath of life. However, the promise of the Father in Luke 24:49 and Acts 1:4 was fulfilled forty days later, on the day of Pentecost, when the Spirit as the mighty wind blew upon the disciples. It is important that we differentiate the promise given by the Lord in John 14:17 from that given by the Father in Joel 2:28 and 29. Many Bible readers mix these two promises together. The promise given by God the Father in Joel 2 and then mentioned by the Lord Jesus in Luke 24 and Acts 1 has nothing to do with the promise given by the Lord in John 14. In Acts 1:4 the Lord Jesus seems to be saying, “I have told you about the promise of My Father. Now you must wait in Jerusalem for the fulfillment of this promise.” In Acts 1:5 the Lord went on to say, “For John indeed baptized in water, but you shall be baptized in the Holy Spirit not many days from now.” This was to be accomplished in two sections. First, the Jewish believers were baptized in the Holy Spirit on the day of Pentecost (2:4). Second, the Gentile believers were baptized in the house of Cornelius (10:44-47; 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).
门徒关于复兴
THE DISCIPLES’ QUESTION CONCERNING
以色列国的问题
THE RESTORATION OF THE KINGDOM OF ISRAEL
12行传一章六节说，『那些聚在一起的人问耶稣说，主阿，你复兴以色列国，就在这时候么？』使徒和其他虔诚的犹太人所期望的以色列国，乃是物质的国，不同于神圣生命的国。这生命的国，乃是基督藉著祂福音的传扬所建立的。门徒询问六节所记载的问题，显然忘了他们里面神圣的生命。他们的观念是关于复兴以色列国的事。这种传统的观念深植在所有犹太人的心思里。彼得、约翰、雅各和其他门徒都有以色列国要得复兴的观念。一天过一天，他们盼望以色列1:3国得复兴。然而一章二节告诉我们，主对他们不是讲说以色列国，乃是讲说神的国。
12Verse 6 says, “So when they had come together, they were asking Him, saying, Lord, are You at this time restoring the kingdom to Israel?” The kingdom of Israel, for which the apostles and other devout Jews were looking, was a material kingdom. This kingdom differs from God’s kingdom of life, which Christ is building up through the preaching of His gospel. In asking the question recorded in verse 6, the disciples apparently were forgetting the divine life that was within them. Their concept was related to the restoration of the kingdom of Israel. This traditional concept was in the minds of all Jews. Peter, John, James, and the other disciples had the concept that the kingdom of Israel would be restored. Day by day they were hoping for the restoration of the kingdom of Israel. However, in we are told that the Lord spoke to them not about the kingdom of Israel but about the kingdom of God.
13虽然主对门徒讲说神的国，超过四十天之久，但他们也许关切以色列国过于神的国。他们也许满心都是以色列国。主也对他们讲说灵浸。神的国与灵浸都与新约的经纶有关。然而门徒在六节的问题指明，甚至那时他们可能还没有正确的领会这些事。主耶稣回答门徒所题的问题，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。）主在这里似乎说，『把以色列国的复兴留给神的主宰权柄。忘掉以色列国，接受我关于神的国和灵浸的话罢！』
13Although the Lord spoke to His disciples concerning the kingdom of God over a period of forty days, they may have been concerned more for the kingdom of Israel than for the kingdom of God. Their hearts may have been occupied with the kingdom of Israel. The Lord also spoke to them about the baptism in the Holy Spirit. Both the kingdom of God and the baptism in the Holy Spirit are matters relating to the New Testament economy. However, as indicated by their question in verse 6, the disciples even then may not have had a proper understanding of these things. In response to the question raised by the disciples, the Lord Jesus said, “It is not for you to know times or seasons, which the Father has placed in His own authority” (v. 7). Here the Lord seems to be saying, “Leave the restoration of the kingdom of Israel to God’s sovereignty. Forget about the kingdom of Israel, and receive My word concerning the kingdom of God and the baptism in the Holy Spirit
圣灵在我们身上
THE HOLY SPIRIT UPON US
14在行传一章八节主接著说，『但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。』要得著能力就是要在圣灵里受浸，（徒一5，）以成就父的应许。（徒一4。）
14In 1:8 the Lord went on to say, “But 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.” To receive power is to be baptized in the Holy Spirit (v. 5) for the fulfillment of the promise of the Father (v. 4
15圣灵在我们身上与在我们里面（约十四17）不同。圣灵在主复活那天，吹到门徒里面，是在素质一面作生命的灵。同一位圣灵在五旬节那天，降在门徒身上，是在经纶一面作能力的灵。就生命的灵说，我们需要吸入祂，像吸入空气一样；就能力的灵说，我们需要穿上祂，像穿上制服一样；这能力的灵是以利亚的外衣所豫表的。（王下二9，13～15。）前者像生命的水，需要我们喝；（约七37～39；）后者像受浸的水，需要我们浸。这是一位灵的两方面，都是为著我们的经历。（林前十二13。）生命之灵的内住是素质的，为著我们的生命与生活；能力之灵的浇灌是经纶的，为著我们的职事与工作。
15To have the Holy Spirit upon us is different from having the Holy Spirit in us (John 14:17). The Holy Spirit was breathed into the disciples on the day of the Lord’s resurrection to be the Spirit of life to them essentially. The same Holy Spirit came upon the disciples on the day of Pentecost to be the Spirit of power economically. As for the Spirit of life, we need to breathe Him in as the breath. As for the Spirit of power, we need to put Him on as the uniform, typified by the mantle of Elijah (2 Kings 2:9, 13-15). The former as the water of life requires our drinking (John 7:37-39); the latter as the water for baptism requires our being immersed. These are the two aspects of the one Spirit for our experience (1 Cor. 12:13). The indwelling of the Spirit of life is essential for our life and living; the outpouring of the Spirit of power is economical for our ministry and work.
基督的见证人
WITNESSES OF CHRIST
161:8行传一章八节的『见证人，』这辞原文意『殉道者。』见证人乃是在生命里为复活升天的基督作活见证的人，他们不同于仅仅传讲字句道理的传道人。福音书记载成为肉体的基督，在地上独自完成祂的职事，将祂自己作为神国的种子，仅仅撒在犹太地。行传记载升天的基督，在诸天之上执行祂的职事，要藉著这些在祂复活生命里，带著祂升天能力和权柄的见证人，殉道者，将祂自己扩展出去，作为神国的发展，从耶路撒冷开始，直到地极，作为祂新约职事的完成。在本书，所有的使徒和门徒都是祂这样的殉道者，见证人。
16Literally, the Greek word for “witnesses” in Acts means “martyrs.” Witnesses are those who bear a living testimony of the resurrected and ascended Christ in life. They differ from preachers who merely preach doctrines in letters. In His incarnation Christ carried out His ministry on the earth, as recorded in the Gospels, by Himself to sow Himself as the seed of the kingdom of God only in the Jewish land. In His ascension He carries out His ministry in the heavens, as recorded in Acts, through these witnesses, these martyrs, in His resurrection life and with His ascension power and authority to spread Himself as the development of the kingdom of God from Jerusalem, as a start, unto the remotest part of the earth, as the consummation of His ministry in the New Testament. All the apostles and disciples in Acts were His martyrs, His witnesses, of this kind.
THE DISCIPLES’ NEED
门徒需要时代的转换
OF A DISPENSATIONAL TRANSFER
17主在行传一章八节向门徒指明，他们应当留意圣灵降在他们身上，然后在耶路撒冷、犹太地、撒玛利亚，直到地极，作祂的见证人。然而门徒满心都是关于以色列、摩西、遵守律法的传统观念。在这里主简略的告诉他们，他们需要一个大的转换，就是时代的转换。主似乎是告诉他们：『你们需要时代的转换。你们需要在经纶上从旧约转到新约，从以色列国转到神的国，就是召会。忘掉以色列，顾到召会罢！你们也需要从律法转到基督，就是转到我。你们要有我，来替代摩西和律法。你们应当不再是遵守律法的人；现在你们应当是我的活见证人，就是复活基督的活见证人。对你们说话的是我，不是摩西。律法能像我这样活活的与你们同在么？我在这里是活的，是复活者。你们与我同在三年半；然后你们看见我的死与埋葬；你们甚至看见我的空墓，然后你们看见在复活里的我。现今在这里，我在复活里与你们同在。忘掉摩西和律法。不要作遵守律法的人－要作我的活见证人。』
17In verse 8 the Lord was indicating to His disciples that they should care for the coming of the Holy Spirit upon them and then be His witnesses in Jerusalem, Judea, Samaria, and unto the remotest part of the earth. The disciples, however, were occupied with the traditional concept concerning Israel, Moses, and keeping the law. Here, in a brief way, the Lord was telling them that they needed a great transfer, a dispensational transfer. He seemed to be telling them, “You disciples need to be transferred dispensationally. You need to be transferred economically from the Old Testament to the New Testament, from the kingdom of Israel to the kingdom of God, which is the church. Forget Israel and take care of the church. You also need a transfer from the law to Christ, that is, to Me. Instead of Moses and the law, you have Me. You should no longer be keepers of the law; now you should be living witnesses of Me, living witnesses of the resurrected Christ. I am the One speaking to you, not Moses. Is the law with you in such a living way as I am? I am here as the living One, the resurrected One. You were with Me for three and a half years. Then you saw My death and My burial. You even saw My empty tomb, and then you saw Me in resurrection. Right now I am here with you in resurrection. Forget about Moses and the law. Do not be keepers of the law—be My living witnesses.”
18门徒也许难以领会他们需要时代的转换。今天许多基督徒对此有难处。他们读这段话，却没有看见经纶的转换这件事。我们许多人也需要这样的转换。虽然你也许得救多年，但你曾想过如何作基督的活见证人么？我不信有许多信徒想过这事。反之，许多人想要遵守新约的诫命。他们想要成为遵守诫命的人，像遵守律法的人一样，却可能没有一个观念，认为自己应当是主耶稣的见证人。所以，他们需要时代的转换。虽然我们是新约的人，但我们也许仍有旧约的观念。我们需要从旧约的观念转入新约的经纶。这就是说，我们需要从律法转入基督。我们需要从遵守律法的人转成耶稣的见证人。我盼望启示的灵给你们看见，你们需要这样的转换。主指明需要时代转换的话，也是祂豫备门徒的一部分。
18The disciples may have had difficulty understanding their need of a dispensational transfer. Many Christians have a problem with this today. When they read this portion of the Word, they do not see the matter of the economical transfer. Many of us also need such a transfer. Although you may have been saved for years, have you ever considered how to be a living witness of Christ? I doubt that many believers have thought about this. Instead, many try to keep the commandments in the New Testament. They desire to be commandment keepers as the lawkeepers, but they may not have the concept that they should be witnesses of the Lord Jesus. Therefore, they need a dispensational transfer. Although we are New Testament people, we still may have an Old Testament concept. We need to be transferred out of the Old Testament concept into the New Testament economy. This means that we need a transfer out of the law and into Christ. We need a transfer from being law- keepers to being Jesus-witnesses. I hope that the Spirit of revelation will show you that you need such a transfer. The Lord’sword indicating the need of a dispensational transfer was also part of His preparation of His disciples