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使徒行传生命读经 · 第42篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 八 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (8)
1读经：使徒行传十五章一至三十四节。行传十五章一至三十四节记载，那些坚持『人若不按摩西的规例受割礼，就不能得救』（徒十五1）的人，所引起的搅扰。关于这事，使徒和长老曾在耶路撒冷聚集商议。（徒十五1～。）在本篇信息中，我们要来看这次会议所发生的事，以及难处如何得以解决。（徒十五22～23。）
1Scripture Reading: Acts 15:1-34 Acts 15:1-34 records the trouble caused by those who insisted that one cannot be saved without being circumcised according to the custom of Moses (v. 1). Concerning this matter a conference of the apostles and elders was held in Jerusalem (vv. 1-21). In this message we shall consider what took place at this 21 conference and what was the solution to the problem (vv. 22-33).
彼得的见证藉著信洁净我们的心
PETER’S TESTIMONY The Cleansing of Our Hearts by Faith
2『辩论已经多了，彼得就起来，对他们说，诸位，弟兄们，你们知道神早已在你们中间拣选了我，叫外邦人从我口中得听福音的话，而且信了。知道人心的神，也为他们作了见证，赐圣灵给他们，正如给我们一样；又藉著信洁净了他们的心，并不分他们我们。』（徒十五7～9。）彼得说到藉著信洁净我们的心，这话指明神不在意外面律法的规条，这些规条不能洁净人的里面；祂只在意人内心的洁净。这与主在马可七章一至二十三节所著重的一致。人心的洁净不能藉著外面死的字句规条，只能藉著带有神圣生命的圣灵。
2When much discussion had taken place, Peter rose up and said to them, Men, brothers, you know that from the early days God chose among you that through my mouth the Gentiles should hear the word of the gospel and believe. And God, the Knower of hearts, bore witness to them, giving them the Holy Spirit even as also to us; and He made no distinction at all between us and them, cleansing their hearts by faith” (vv. 7-9). Peter’sword about the cleansing of our hearts by faith indicates that God does not care for outward legalistic ordinances which cannot cleanse man’sin ward being; rather, He cares for the inward cleansing of man’she art. This corresponds to the Lord’s emphasis in Mark 7:1-23. The cleansing of man’she art can only be by the Holy Spirit with the divine life, not by outward ordinances of dead letters
试探神
Testing God
3十节彼得接著说，『既然如此，现在你们为甚么试探神，要把我们祖宗和我们所不能负的轭，放在门徒的颈项上？』这里的轭是指律法的轭，这是在奴役下的辖制。（加五l。）加拉太五章一节奴役的轭就是律法的辖制，这轭使遵守律法的人在捆绑的轭下作奴仆。要求人遵守奴役的律法，不仅奴役人，也试探神。甚至神都不能，也不要叫人遵守死的字句律法。
3In Acts 15:10 Peter continues, “Therefore why are you now testing God by placing a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?” This yoke is the yoke of the law, which was a bondage under slavery (Gal. 5:1). The yoke in slavery in Galatians 5:1 is the bondage of law, which makes the lawkeepers slaves under a binding yoke. To require people to keep the law of slavery not only enslaves them but also tests God. Even God could not and would not make man keep the law of letters
藉著恩得救
Saved by Grace
4在十一节，彼得接著说，『我们信，我们得救乃是藉著主耶稣的恩，和他们一样。』这恩包含主的人位，和祂救赎的工作。（罗三24。）彼得和犹太信徒的得救是藉著这恩，不是藉著遵守摩西的律法。就著神的救恩说，遵守律法对犹太人或外邦人都毫无意义。
4In Acts 15:11 Peter goes on to say, “But through the grace of the Lord Jesus we believe that we are saved, in the same way also as they are.” This grace comprises the Lord’s Person and His redemptive work (Rom. 3:24). Peter and the Jewish believers were saved by this grace, not by keeping the law of Moses. As far as God’ss alvation is concerned, to keep the law means nothing either to the Jews or the Gentiles.
彼得见证的缺失
The Shortcomings of Peter’s Testimony
5按照七节，彼得只在辩论多了之后才说话。事实上，彼得不该允许那样的辩论。他该立即说，『弟兄们，让我题醒你们主耶稣对我们所说的。祂告诉我们，我们要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作祂的见证人。你们以为主的意思是我们需要给所有的外邦人行割礼么？祂当然不是这个意思。』彼得若这样说，那些参加会议的人就必听从他。
5According to 15:7, Peter spoke only after much discussion had taken place. Actually, Peter should not have allowed all that discussion. Immediately he should have said, “Brothers, let me remind you of what the Lord Jesus said to us. He told us that we would be His witnesses in Jerusalem, Judea, Samaria and even unto the remotest part of the earth. Do you think that the Lord meant that we need to circumcise all the Gentiles? Certainly He did not mean this.” If Peter had spoken in this way, those attending the conference would have listened to him
6彼得在七至十一节的话说得很好，但是不彀刚强。他为甚么不题主在一章八节的话？他为甚么只题醒他们，神已拣选他，叫外邦人从他得听福音的话，而且相信？彼得该说，『你们知道，主耶稣早就告诉我们，我们该直到地极，作祂的见证人。』在行传十五章，彼得可能仍有些惧怕。他不彀勇敢，没有运用身体的头分派给他的权柄。彼得若运用这权柄，就会解决难处，除去异端之『毒』的水流，并对付这水流的源头。然而，彼得没有适当的作好他的工作。在八节，彼得说神是知道人心的神。这句话说得相当软弱。彼得该说，神是祂经纶的计画者，就是形成祂经纶的那一位。保罗比彼得勇敢，在他的书信中，就是这样说到神。难道神赐圣灵给外邦人，只是因为祂知道人心？这是祂藉著信洁净他们的心惟一的理由么？主给彼得钥匙，只是叫神可以来洁净外邦人的心么？毫无疑问，这里彼得说的许多点都很好，但他说得太软弱。这软弱叫我们怀疑，他是否真的充分认识神的经纶。
6Peter’s speaking in 15:7-11 was good, but it was not strong enough. Why did he not refer to the Lord’sword in 1:8? Why did he simply remind them that God had chosen that through him the Gentiles would hear the word of the gospel and believe? Peter should have said, “You know that from the early days the Lord Jesus told us that we should be His witnesses even to the remotest part of the earth.” In Acts 15 Peter may still have been somewhat fearful. He was not bold, and he did not exercise the authority assigned to him by the Head. If Peter had exercised this authority, he would have solved the problem and cut off the flow of the “poison” of heresy. He would have dealt with the very source of this flow. Peter, however, failed to do his job adequately. In 15:8 Peter refers to God as the Knower of hearts. This is a rather weak expression. Peter should have said that God is the Planner of His economy, the One who formed His economy, His dispensation. Paul, who was bolder than Peter, spoke of God in this way in his Epistles. Was God’s giving the Holy Spirit to the Gentiles only due to the fact that He knew their hearts? Was this the only reason that He cleansed their hearts by faith? Did the Lord give Peter the keys merely that God may come in to cleanse the hearts of the Gentiles? No doubt, Peter makes a number of good points here, but his presentation is too weak. This weakness may cause us to question whether he really knew God’secon o my adequately
7在十节彼得问：『现在你们为甚么试探神？』事实上，他们不仅在试探神－他们乃在废弃神的经纶。彼得在十节的话也很好，但仍然软弱。彼得是带头的使徒，主已经给了他一分权柄。然而在行传十五章，他却没有运用这权柄。虽然如此，我们还是为彼得的见证和交通赞美主。
7In 15:10 Peter asked, “Why are you now testing God?” Actually, they were not only testing God—they were nullifying God’secon o my. Once again, Peter’sword in verse 10 was good, but it was still weak. Peter was the leading apostle, and the Lord had given him a measure of authority. However, in Acts 15 he did not exercise this authority. Nevertheless, we praise the Lord for Peter’s testimony and fellowship.
8我们已经指出，彼得该用主在一章八节的话，题醒那些参加会议的人。彼得也该向他们见证他在约帕所见的异象。（徒十9～16。）他该说，『让我告诉你们我在约帕所发生的事。我正祷告的时候，看见了异象，有一个器皿好像一块大布，里面有地上各样四足的走兽和爬物，并天空的飞鸟。主告诉我宰了吃。当我拒绝这样作，主又二次、三次的告诉我要宰了吃。主告诉我说，神所洁净的，我不可当作俗物。见了这异象之后，我就往该撒利亚去。我正说话的时候，圣灵就降在屋子里的人身上。』彼得该见证主在一章八节的话、他所看见的异象、以及哥尼流家所发生的事。彼得该以这些事为根据，告诉那些参加会议的人，忘掉律法、割礼、和利未记饮食的条例。但彼得缺乏勇气这样作。主耶稣说到西顿撒勒法的寡妇，和叙利亚人乃鳗（路四25～27）的事例，含示祂的福音要转向外邦人，那时会堂里的人都怒气填胸，想要杀祂。彼得与路加四章的主相反，他非常谨慎，不敢题到他所看见的异象。彼得没有题到主给他的异象，这可能指明，不仅他缺乏勇气，也指明耶路撒冷犹太教的气氛非常浓厚。事实上，当这关于割礼的异端最初在耶路撒冷兴起时，彼得就该照著主在行传一章八节给他和其他使徒的启示，以及行传十章他在约帕所领受关于外邦人的异象，运用主给他的恩赐，清理耶路撒冷关于神新约经纶的阴霾光景。他若这样作，犹太教的异端在耶路撒冷一开始就会被切除，不至扩展到外邦世界的众召会。但他没有这样作，所以保罗必须起来，动手术切除那破坏神新约经纶，消杀基督身体的种族之癌。
8We have pointed out that Peter should have reminded those at the conference of the Lord’s word in 1:8. Peter should also have testified to them concerning the vision he saw in Joppa (10:9-16). He should have said, “Let me tell you what happened to me in Joppa. While I was praying, I saw a vision of a vessel like a great sheet in which were all the four-footed animals and reptiles of the earth and birds of heaven. Then the Lord told me to slay and eat. When I refused to do this, the Lord told me a second and a third time to slay and eat. The Lord told me that what God has cleansed I should not consider common. After seeing this vision, I went to Caesarea. As I was speaking, the Holy Spirit fell upon those in the house.” Peter should have testified concerning the Lord’sword in 1:8, the vision he saw, and what happened in the house of Cornelius. Peter should have taken these things as the ground to tell those at the conference to forget about the law, circumcision, and the Levitical dietary regulations. But Peter lacked the boldness to do this. When the Lord Jesus referred to the cases of the widow of Sarepta of Sidon and of Naaman the Syrian (Luke 4:25-27), implying that His gospel would turn to the Gentiles, those in the synagogue were filled with anger and wanted to kill Him. In contrast to the Lord in Luke 4, Peter was very cautious, not daring to mention the vision he had seen. The fact that Peter did not mention the vision given to him by the Lord may indicate not only that he was lacking in boldness but also that the atmosphere in Jerusalem was very heavy. Actually when this heresy concerning circumcision arose at Jerusalem in the very beginning, Peter should have exercised the gift that the Lord had given him to clear up the cloudy situation in Jerusalem concerning God’s New Testament economy, according to the revelation that the Lord had given him and the other apostles in Acts 1:8 and the vision he had received at Joppa in Acts 10 concerning the Gentiles. If he had done this, the Judaic heresy would have been cut off at the very beginning in Jerusalem and would not have spread to the churches in the Gentile world. But he failed to do this, so Paul had to rise up to perform the surgery to cut off the racial cancer that could have destroyed God’s New Testament economy and killed the Body of Christ.
雅各的交通
THE FELLOWSHIP GIVEN BY JAMES
9彼得作完他的见证，参加会议的人都静默下来。然后他们『听巴拿巴和保罗述说神藉著他们在外邦人中所行的一切神迹奇事。』（徒十五12。）接著，就有雅各的交通。(徒十五14～21。)
9When Peter finished his testimony, those attending the conference were silent. Then “they listened to Barnabas and Paul relating all the signs and wonders God had done among the Gentiles through them” (v. 12). Following this, we have the fellowship given by James (vv. 14-21
他对旧约的使用
His Use of the Old Testament
10在十三至十四节，他们住了声，雅各就说，『诸位，弟兄们，请听我说。方才西门述说神当初怎样眷顾外邦人，从他们中间选取百姓归于自己的名。』
10In 15:13-14 James said, after all were silent, “Men, brothers, listen to me. Simeon related how God first visited the Gentiles to take out of them a people for His name.” Here the name “Simeon” denotes Simon (John 1:40, 42
11在十六、十七节，雅各引用阿摩司书的话，表明申言者的话，同意从外邦人中间选取百姓归于神的名：『此后我要回来，重新建造大卫倒塌的帐幕，我要重建牠的颓墟，把牠再立起来，叫余剩的人，就是一切称为我名下的外邦人，都寻求主。』大卫的帐幕是指以色列国。重新建造大卫的帐幕，就是复兴以色列国。（徒一6。）
11In verses 16 and 17 James quotes from the book of Amos to show that the words of the prophets agree with taking out of the Gentiles a people for God’s name: “After these things I will return, and I will rebuild the tabernacle of David which has fallen; and I will rebuild its ruins, and I will erect it again, so that the rest of mankind may seek out the Lord, and all the Gentiles upon whom My name has been called.” The tabernacle of David refers to the kingdom of Israel. To rebuild the tabernacle of David is to restore the kingdom of Israel
高举以色列国
Uplifting the Nation of Israel
12雅各引用这段旧约高举了以色列国。在行传一章六节，使徒问主耶稣说，『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。门徒问主以色列国复兴的事，祂回答说，『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。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。』（徒一7～8。）虽然主说了这样的话，雅各却为了顾到行传十五章的光景，再次高举以色列国。行传十五章十七节的『叫』字，指明主首先要重建以色列国，然后外邦人，就是余剩的人，才寻求主。
12The use of this Old Testament quotation by James uplifts the nation of Israel. In Acts 1:6 the apostles asked the Lord Jesus, saying, “Lord, are You at this time restoring the kingdom to Israel?” The kingdom of Israel, which the apostles and other devout Jews were looking for, was a material kingdom. It differed from God’skin gdom of life, which Christ is building up through the preaching of His gospel. When the apostles asked the Lord about the restoring of the kingdom of Israel, He replied, “It is not for you to know times or seasons, which the Father has placed in His own authority. 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” (vv. 7-8). Although the Lord had spoken such a word, James, in order to take care of the situation in Acts 15, uplifted the nation of Israel once again. The words “so that” in 15:17 indicate that first the Lord will rebuild the nation of Israel and then the Gentiles, the rest of mankind, will seek out the Lord.
关于来世的豫言
A Prophecy concerning the Coming Age
13事实上，雅各从旧约引用的那段话，不适用于行传十五章的光景。那段话乃是有关主回来后重建以色列国的豫言。根据豫言，那时列国都要寻求主。撒迦利亚八章也有类似的豫言。根据那一章，当以色列国复兴的时候，『必有列邦的人，和强国的民，来到耶路撒冷，寻求万军之耶和华，恳求耶和华的恩。』（亚八22。）我们若仔细研读圣经，会看见那段话与现今恩典的时代无关，乃与主回来后的时期有关。在来世，主要重新建造大卫倒塌的帐幕；就是说，祂要复兴以色列国。那时，外邦人要到以色列来寻求主。
13Actually, the portion James quotes from the Old Testament does not apply to the situation in Acts 15. Rather, it is a prophecy related to the Lord’s rebuilding the nation of Israel after His coming back. At that time, according to the prophecy, all the nations will seek after the Lord. A similar prophecy is found in Zechariah 8. According to that chapter, when the nation of Israel is restored, “many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord” (Zech. 8:22). If we study the Scriptures carefully, we shall see that such portions of the Word are not concerned with the present age of grace but with the time after the Lord’s coming back. In the coming age the Lord will rebuild the fallen tabernacle of David; that is, He will restore the nation of Israel. Then the Gentiles will come to Israel in order to seek the Lord
14我们这样指出，雅各在行传十五章所用的那段话只是适用于来世，有些人可能说，『你不该这样解释雅各所用的经节。你只该按著原则来解释。这里雅各乃是说，原则上主迟早要将外邦人带进来。』但是对行传十五章的光景，只说外邦人迟早要进来是不彀的。在这章里，雅各不加辨别的引用旧约的话。他所用的经节不是指今世，乃是指来世。因此，雅各事实上乃是借用旧约的话。
14When we point out that the portion used by James in Acts 15 applies to the coming age, some may say, “You should not interpret the verses used by James in this way. Instead, you should only interpret it according to principle. Here James was saying that in principle sooner or later the Lord will take in the Gentiles.” But concerning the situation in Acts 15 it is not adequate to say that sooner or later the Gentiles will come in. In this chapter James used a quotation from the Old Testament without discernment. He quoted verses that refer not to the present age but to the coming age. James, therefore, actually borrowed a quotation from the Old Testament
与主耶稣和保罗对旧约的使用相比
Compared with the Use of the Old Testament by the Lord Jesus and Paul
15关于这点，我们要将雅各对旧约的使用，与主耶稣在路加四章对旧约的使用比较一下，这会对我们有帮助。主引用寡妇和乃鳗的事例，指明神要将以色列国摆在一边，转向外邦人。主耶稣放胆说到这些事例，得罪了那些会堂里的人，他们就想要杀祂。相形之下，雅各不对他们说神要将以色列国摆在一边，却说神要先重建以色列国再转向外邦人，乃是要取悦热中犹太教的人。我们若将雅各对旧约的使用，与主对旧约的使用相比，会看见雅各对圣经引用得非常软弱。
15At this point it is helpful to compare James’ use of the Old Testament with that of the Lord Jesus in Luke 4. By citing the cases of the widow and of Naaman the Lord was indicating that God was about to set the nation of Israel aside and turn to the Gentiles. In referring to these cases the Lord Jesus was bold, and those in the synagogue were offended and wanted to put Him to death. James, by comparison, was trying to please the Judaizers by telling them not that God would set the nation of Israel aside, but that He would first rebuild the nation of Israel and then turn to the Gentiles. If we compare James’ use of the Old Testament with the Lord’s, we shall see that James quotes the Scriptures in a very weak manner
16保罗像主耶稣一样，也放胆使用旧约。想想保罗在行传十三章所作的，当犹太人弃绝福音的话，保罗就放胆说，『神的话先讲给你们听，原是应当的；只因你们弃绝这话，断定自己不配得永远的生命，看哪，我们就转向外邦人去。』（徒十三46。）然后保罗引用以赛亚四十九章六节的话：『我已经立你作外邦人的光，叫你施行救恩直到地极。』我们已经指出，这话指明基督是神的仆人，被神立为外邦人的光，叫祂施行神的救恩直到地极。使徒保罗因为在实施神在基督里的救恩上与基督是一，在他尽职传福音，因著犹太人的弃绝，将福音转向外邦人时，就将这豫言的话应用在自己身上。主在地上尽职时，在路加四章二十四至二十七节，曾对顽固的犹太人说过同样的话。在行传十三章，保罗不是说，因著神已经重建以色列国，所以他们转向外邦人。相反的，他是宣告说，因著犹太人弃绝神的话，他们就转向外邦人。在行传十五章，雅各引自旧约的话大受欢迎。雅各若是像主耶稣和保罗一样刚强，从旧约引用正确的话，论到神将以色列摆在一边而眷临外邦人，犹太教徒定会强烈的反对他。我们察验雅各对旧约的使用，该帮助我们学习研读圣经的正确方法。我们需要透视话语的深处。我们若是真认识圣经，就会正确的批评雅各对旧约的引用。我实在不明白，雅各为甚么不引用行传一章八节主那清楚且强调的话，却从旧约引用间接的话。这表明他更多属于旧约，却不怎么属于神新约的经纶。
16Like the Lord Jesus, Paul was also bold in his use of the Old Testament. Consider what he did in Acts 13. When the Jews rejected the word of the gospel, Paul said boldly, “It was necessary for the word of God to be spoken to you first; since you thrust it away and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles” (v. 46). Then Paul quotes Isaiah 49:6: “I have set you for a light of the Gentiles, that you should be for salvation unto the remotest part of the earth.” As we have pointed out, this quotation refers to Christ as God’s Servant, whom God makes a light to the Gentiles that His salvation may reach to the end of the earth. Because he was one with Christ in carrying out God’ss alvation, Paul applied this word to himself in his ministry of gospel preaching for the turning of the gospel from the Jews, because of their rejection, to the Gentiles. In His ministry on earth the Lord expressed the same thing to the stubborn Jews in Luke 4:24-27. In Acts 13 Paul did not say that they turned to the Gentiles because God had rebuilt the nation of Israel. On the contrary, he declared that they turned to the Gentiles because the Jews had rejected the word of God. In Acts 15 James’ quotation from the Old Testament was warmly welcomed. If James had been as strong as the Lord Jesus and Paul, quoting the proper portions from the Old Testament concerning God’s setting aside Israel and visiting the Gentiles, the Judaizers would have opposed him strongly. Our examination of James’ use of the Old Testament should help us learn the proper way to study the Bible. We need to see into the depths of the written word. If we truly know the Bible, we shall rightly criticize James’ quoting of the Old Testament. I really wonder why James didn’t quote the Lord’s clear and emphatic word in Acts 1:8 instead of quoting some indirect word from the Old Testament. This shows he was much more of the Old Testament and not so much of God’s New Testament economy.
雅各下断案
Giving His Judgment
17在十九、二十节，雅各接著在交通中下断案：『所以我判断，不可难为那转向神的外邦人。只要写信，叫他们禁戒偶像的污秽和淫乱，并勒死的牲畜和血。』这话比保罗在十三、十四章给信徒的嘱咐差多了。假设有人对你们说，『亲爱的圣徒，你们知道我们是生活在弯曲悖谬的世代，其中满了偶像的敬拜与淫乱。我嘱咐你们禁戒偶像的污秽、淫乱，禁戒勒死的牲畜和血。』今天的圣徒不会高兴听见这样的劝勉。然而，这就是雅各在行传十五章的交通。
17In 15:19 and 20 James went on in fellowship to give his judgment: “Wherefore I judge that we do not harass those from the Gentiles who turn to God. But that we write to them to abstain from the pollutions of idols and fornication and what is strangled and blood.” This word is much inferior to the charge Paul gave to the believers in chapters thirteen and fourteen. Suppose someone said to you, “Dear saints, you know that we are living in a crooked and perverted generation that is full of idol worship and fornication. I charge you to abstain from pollutions of idols, fornication, from anything that has been strangled and from blood.” To be sure, the saints today would not be pleased to hear such an exhortation. Nevertheless, this was James’ fellowship in Acts 15.
18在二十一节，雅各述说他下这断案的原因：『因为自古以来，摩西的书在各城有人传讲，每逢安息日，在会堂里诵读。』这里给我们看见雅各交通的根基。他告诉我们，要解决异端的犹太教徒所引起的难处，就需要顾到每逢安息日在会堂里诵读摩西律法的事实。这就是雅各嘱咐外邦人禁戒偶像的污秽、淫乱、勒死的牲畜和血的原因。这决议不能令保罗满意，他在加拉太二章十九节说，『我藉著律法，已经向律法死了，叫我可以向神活著。』雅各的交通与这样的话相反，叫新约的信徒回头考虑律法。这指明由于雅各浓厚的犹太教背景，他所下的结论还是在摩西律法的影响之下。我们会看见，甚至到保罗末次访问耶路撒冷时，这种背景的影响仍旧存在。（徒二一20～26。）按雅各在他的书信里所说的，他必定非常虔敬。也许由于这点，以及他在基督徒实行上的完全，使他与彼得、约翰同被称为在耶路撒冷召会的柱石，甚至在其中为首。（加二9。）然而，就著神在基督里新约经纶的启示说，他却不强，反倒仍在旧犹太宗教背景的影响之下，凭著礼仪敬拜神，并过敬畏神的生活。他在行传二十一章二十至二十四节和雅各二章二至十一节的话，都证实这点。雅各二章八至十一节指明，在雅各的时候，犹太信徒仍然遵守旧约的律法。这与雅各和耶路撒冷的众长老，在行传二十一章二十节对保罗所说的话相符。雅各和耶路撒冷的众长老，以及成万的犹太信徒，仍然留在基督徒信仰与摩西律法的混杂里。他们甚至劝保罗实行这种半犹太教的混杂作法。（徒二一17～26。）他们不知道律法时代已经完全过去，恩典时代该受完全的尊重；凡不顾这两个时代的分别的，就是抵挡神时代的行政，就是严重破坏神建造召会作基督彰显的经纶计画。
18In verse 21 James gives the reason for his judgment concerning the matter: “For Moses from ancient generations has in every city those who proclaim him in the synagogues, being read every Sabbath.” Here we have the basis for James’ fellowship. He tells us that in solving the problem caused by the heretical Judaizers we need to take care of the fact that the law of Moses is read in the synagogues every Sabbath. This is the reason James gives for charging the Gentiles to abstain from pollutions of idols, fornication, anything strangled, and blood. This solution could not have been satisfactory to Paul, who says in Galatians 2:19, “I through law have died to law that I might live to God.” In contrast to such a word, James’ fellowship causes the New Testament believers to return to considering the law. This indicates that the concluding word given by James was still under the influence of the Mosaic law, due to his heavy Judaic background. As we shall see, the influence of this background still remained even at the time Paul paid his last visit to Jerusalem (Acts 21:20-26). According to what he says in his Epistle, James must have been very religious. It might have been due to this and his practical Christian perfection that he was reputed along with Peter and John to be a pillar, even the first, in the church at Jerusalem (Gal. 2:9). However, he was not strong in the revelation of God’s New Testament economy in Christ, but was still under the influence of the background of the old Judaic religion—to worship God with ceremonies and live a life in the fear of God. This is proved by Acts 21:20-24 and James 2:2-11. James 2:8-11 indicates that the Jewish believers at the time of James were still practicing and keeping the Old Testament law. This corresponds to the word in Acts 21:20 spoken by James and the elders in Jerusalem to Paul. James, the elders in Jerusalem, and many thousands of Jewish believers remained in a mixture of the Christian faith and the Mosaic law. They even advised Paul to practice such a semi-Judaic mixture (Acts 21:17-26). They were unaware that the dispensation of law was altogether over and that the dispensation of grace should be fully honored. They were also unaware that any disregard of the distinction between these two dispensations would be against God’s dispensational administration and would be a great damage to God’s economical plan for the building up of the church as the expression of Christ.
19我感到非常遗憾，雅各的断案完全不是根据神新约的经纶，而是根据他的虔诚、他敬虔的生活，如他题到偶像的敬拜、淫乱、勒死的牲畜和血等项目所指明的。这表明他完全是在他犹太教背景的阴霾气氛之下，而不是在神新约经纶的晴空之下。
19I feel very sorry that James’ judgment was altogether based upon his piety, his godly living, as indicated by the items of idol worship, fornication, what has been strangled, and from blood, which he referred to; but not at all based upon the administration of God’s New Testament economy. This shows he was altogether under the cloudy atmosphere of his Judaic background, not under the clear sky of God’s New Testament economy
决议
THE SOLUTION
20十五章二十二至三十三节描述了问题的决议。事实上，这决议乃是妥协，但总比没有的好。二十三至二十九节记述由耶路撒冷的人所写，由保罗和巴拿巴带往安提阿的信。二十六节告诉我们，巴拿巴和保罗是『为我们主耶稣基督的名，不顾性命的。』『性命』原文直译是『魂，』不仅指他们的性命，也指他们的全人，为主的名全都不顾。三十、三十一节说，『他们既受差遣，就下安提阿去，聚集众人，交付书信。众人念了，因得鼓励，就喜乐了。』一面，安提阿信徒因著无须受割礼而喜乐。另一面，他们仍须遵守某些律法的要求。律法这『狐狸』已经埋葬了，但『尾巴』仍然看得见。因此，这决议实际上乃是妥协。
20Acts 15:22-33 describes the solution to the problem. Actually, this solution was a compromise, but it was better than nothing. Verses 23 through 29 give an account of the letter that was written by those in Jerusalem and sent with Paul and Barnabas to Antioch. In verse 26 we are told that Barnabas and Saul were “men who have given up their lives for the name of our Lord Jesus Christ.” Literally, the Greek word rendered “lives” means “souls.” This word refers not only to their lives, but also to their very being, which they had given up for the name of the Lord. Verses 30 and 31 say, “So when they were dismissed, they went down to Antioch, and having gathered the multitude together, they handed them the letter. And when they read it, they rejoiced at the consolation.” On the one hand, the believers in Antioch rejoiced because it was not necessary for them to be circumcised. On the other hand, they still had to observe certain requirements of the law. The “fox” of the law had been buried, but the “tail” was still visible. The solution, therefore, was actually a compromise
21按照行传十八章，甚至保罗也没有完全脱离犹太教的影响。十八章十八节说，『保罗又住了许多日，就辞别了弟兄，坐船往叙利亚去，百基拉、亚居拉和他同去。他因为有愿在身，就在坚革哩剪了头发。』这是犹太人为感谢神，在任何地方，藉著剪发所履行一种个人的愿。这与拿细耳人的愿不同，拿细耳人的愿必须在耶路撒冷剃头还愿。保罗是犹太人，并且遵守誓愿，但他不愿意，也没有把这作法加在外邦人身上。按照保罗所教导神新约经纶的原则，他应当已经丢弃一切旧约时代犹太人的作法，但他仍然私下许这样的愿。我很难相信罗马书和加拉太书的作者保罗，竟仍遵守这誓愿。原则上，保罗这件事作错了。当然，他没有雅各在行传二十一章错得那样厉害。我们会看见，主不容忍保罗与人一同有分于拿细耳人的愿。
21According to chapter eighteen of Acts, not even Paul was fully free from the Judaic influence. Verse 18 says, “Paul, having remained there yet a considerable number of days, took leave of the brothers and sailed away to Syria and with him Priscilla and Aquila, having shorn his head in Cenchrea, for he had a vow.” This was a private vow that could be performed in any place by the Jews for thanksgiving with the shearing of the hair. It differed from the Nazarite vow, which had to be carried out in Jerusalem with the shaving of the head. Paul was a Jew and he kept the vow, but he did not impose it on the Gentiles. According to the principle of his teaching concerning God’s New Testament economy, Paul should have given up all the Jewish practices which belonged to the Old Testament dispensation. However, he still had such a private vow. I find it hard to believe that Paul, the writer of Romans and Galatians, could still keep this vow. In principle, Paul was wrong in this matter. Of course, he was not nearly as wrong as James was in Acts 21. As we shall see, the Lord did not tolerate Paul’s joining those who had made a Nazarite vow.
22这里我们强调的点是，行传十五章那难处的解决乃是妥协。难处解决了，骚扰平静了，但毒根仍未除去。因著允许根存留，到了二十一章，难处再度出现。我们在二十一章所看见的混杂，在十五章已经出现。这是宗教的混杂，是神新约经纶与旧时代犹大宗教的混杂。这混杂乃是妥协的结果。因著这妥协，行传十五章的难处没有完全解决。然而，这局部的解决总比没有的好。
22The point we are emphasizing here is that the solution to the problem in Acts 15 was a compromise. The problem was solved, and the turmoil was calmed. However, the root of the poison was not cut. Because the root was allowed to remain, it appears again in chapter twenty- one. The mixture we see in Acts 21 was already present in Acts 15. This is a religious mixture, a mixture of God’s New Testament economy with the Judaic religion of the old dispensation. This mixture was the result of compromise. Because of this compromise, the problem in Acts 15 was not fully solved. Nevertheless, this partial solution was better than nothing
学习面对今天
LEARNING TO FACE
妥协的光景
TODAY’S COMPROMISING SITUATION
23原则上，今天的光景与使徒行传的一样，仍有许多的妥协。因此，我们研读圣经，不仅要学习道理，也要接受警告和训练，以面对现今的光景。
23In principle, the situation today is the same as that in the book of Acts. There is still a great deal of compromise. Therefore, we are studying the Bible not merely to learn doctrine, but also to be warned and to be trained to face the present situation
24一九六四年，我写了一些基督是那灵的诗歌。一天我的一位朋友（也是同工），对我说，『不错，新约的确说基督是那灵。但我们若教导这个，基督徒不会接受。我们最好不要教导基督是那灵。』我对这位弟兄说，『本于信得称义藉著路德马丁得以恢复，却遭到天主教反对。倘若路德因为天主教不愿接受，就决定不教导本于信得称义，那怎么能有恢复呢？』从前我们中间在主恢复里的一些人，对倪弟兄的教训采妥协态度。他们知道倪弟兄所教导的，但因著他们害怕传统的基督教，就不敢教导同样的事。他们妥协了。在繙译倪弟兄一些书的时候，繙译的人为免受人定罪，甚至更改了倪弟兄的一些话。
24In 1964 I wrote some hymns on Christ being the Spirit. One day a friend of mine, who was a co-worker, said to me, “Yes, the New Testament does say that Christ is the Spirit. But if we teach this, Christians will not accept it. It is better for us not to teach that Christ is the Spirit.” I said to this brother, “Justification by faith was recovered through Martin Luther. The Catholic Church was opposed to this. If Luther had decided not to teach justification by faith because the Catholic Church was not willing to accept it, how could there ever have been the recovery?” Some who were once among us in the Lord’s recovery have compromised Brother Nee’s teachings. They know what he taught, but because they are afraid of traditional Christianity, they do not dare to teach the same thing. Instead, they compromise. In translating certain of Brother Nee’s books, the translator has even changed some of his words in order not to be condemned
25一九六四年，我第四或第五次应邀，到达拉斯某基督教团体讲道。邀请我的人警告我说，『李弟兄，请不要讲召会。这里的人不会接受你论到召会的教训。但我们欢迎你传讲基督是生命的道。我们喜欢这个，也从这个得到帮助。』我对这位弟兄的要求不置可否，我回答说：『弟兄，只要我传讲基督是生命，结果就会是召会。你怎能要求我传讲基督，而盼望这结果不是召会？』我接著告诉他，我的职事是基督的职事，这职事的结果总归是召会。
25In 1964 I was invited to speak, for the fourth or fifth time, to a particular Christian group in Dallas. My host warned me saying, “Brother Lee, please do not talk about the church. The people here will not accept your teaching concerning the church. However, we welcome you to minister on Christ as life. We like this, and we are helped by it.” Without saying either yes or no to this brother’s request, I replied, “Brother, as long as I minister Christ as life, the issue will be the church. How can you ask me to minister Christ and expect that this will not issue in the church?” I went on to tell him that my ministry is a ministry of Christ, and the issue of this ministry will always be the church.
26我用了一周时间向达拉斯的那个基督徒团体讲道。直到特会的最后一晚，我才说到召会。我说话的灵不能再容忍我不说召会。我不在乎他们会不会再邀请我。我知道我必须说到召会。当我请参加聚会的人翻开罗马十二章，邀请我的人就知道我要说到基督的身体，就是召会。那些邀请我的人很失望。然而，我继续释放刚强的话语论到召会，因著那篇信息，有人被主的恢复得著了。这些事例教导我们要慎防妥协。愿我们都从使徒行传的研读中，学习如何面对今天妥协的光景。
26I spent a week ministering to that Christian group in Dallas. I did not speak on the church until the last night of the conference. My speaking spirit could no longer bear for me to be silent regarding the church. I did not care whether I would be invited back again. I knew I had to say a word about the church. When I asked those attending the meeting to turn to Romans 12, my host knew that I intended to speak concerning the Body of Christ, the church. Those who invited me were disappointed. Nevertheless, I went on to give a strong word concerning the church, and through that message someone was gained for the Lord’s recovery. All these cases teach us to beware of compromise. May we all learn from our study of Acts how to face today’s compromising situation