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使徒行传生命读经 · 第44篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 十 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (10)
1读经：使徒行传十六章六至十节。在本篇信息中，我们要开始来看十六章六至十节，这一段描述保罗和他的同工被神的灵引导，前往马其顿－罗马帝国在东南欧的一省。我们特别要注意六节的圣灵，与七节耶稣的灵。
1Scripture Reading: Acts 16:6-10 In this message we shall begin to consider 16:6-10, which describes how Paul and his co-workers were led of God to go forth into Macedonia, a province of the Roman Empire in southeastern Europe. We shall pay particular attention to the Holy Spirit in verse 6 and the Spirit of Jesus in verse 7
圣灵禁止
THE HOLY SPIRIT FORBIDDING
2行传十六章六节说，『圣灵既然禁止他们在亚西亚讲道，他们就经过弗吕家和加拉太地区。』使徒保罗和他的同工为著开展福音而有的行动，不是照著他们的定意和爱好，也不是照著人议定的行程，乃是藉著圣灵，照著神的意旨，如同我们在腓利受差传福音时所看到的。（徒八29，39。）他们想要在亚西亚讲道，圣灵却禁止他们。禁止也是圣灵引导的一部分。
2Acts 16:6 says, “And they passed through the country of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia.” The move of the apostle Paul and his co-workers for the spread of the gospel was not according to their decision and preference, nor according to any schedule made by human council, but by the Holy Spirit according to God’s counsel, as in the mission of Philip (8:29, 39). They intended to speak the word in Asia, but the Holy Spirit forbade them. Forbidding is also a part of the Holy Spirit’s leading
耶稣的灵不许
THE SPIRIT OF JESUS NOT ALLOWING
3七节接著说，『到了每西亚的边界，他们试著要往庇推尼去，耶稣的灵却不许。』圣灵禁止，耶稣的灵不许，指明保罗和他的同工该向前直走。我们若看地图，会看见这样往前的方向是朝著东欧，特别是朝著马其顿和亚该亚。然而，保罗没有想到要往那里去，所以需要主在夜间给他异象；在这异象中，马其顿人的召唤临到保罗。（徒十六9。）圣灵禁止他们向左往亚西亚去，耶稣的灵不许他们向右往庇推尼去，指明使徒和他的同工该向前直走。因此，他们经由每西亚和特罗亚，（徒十六8，）直接往马其顿去。
3Acts 16:7 continues, “And when they had come down to Mysia, they tried to go into Bithynia, and the Spirit of Jesus did not allow them.” The Holy Spirit’s forbidding and the Spirit of Jesus’ not allowing indicated that Paul and his co-workers should go directly forward. If we look at a map, we shall see that such a forward direction would be toward eastern Europe, in particular, toward Macedonia and Achaia. Paul, however, did not have the thought of going there. This made it necessary for the Lord to give him a vision during the night, and in this vision a Macedonian call came to Paul (v. 9). The Holy Spirit’s forbidding Paul to go to the left, to Asia, and the Spirit of Jesus’ not allowing him to go to the right, Bithynia, indicates a straightforward direction for the apostle and his co-workers. Thus they went in a direct course to Macedonia through Mysia and Troas (v. 8
旧约中没有的两个神圣称呼
TWO DIVINE TITLES NOT FOUND IN THE OLD TESTAMENT
4我们需要仔细留意六、七节里两个神圣的称呼：圣灵与耶稣的灵。耶稣的灵与前节的圣灵交互使用，启示耶稣的灵就是圣灵。在新约里，圣灵是神的灵一般的称呼；耶稣的灵是神的灵特别的说法，乃指成为肉体之救主的灵，这位救主就是在人性里的耶稣，祂曾经过为人的生活和十字架的死。这指明在耶稣的灵里不仅有神的神圣元素，也有耶稣的人性元素，以及祂为人生活并受死的元素。使徒传讲的职事，乃是在人的生命里，为著人类并在人类中间，一个受苦的职事，因此需要这样一位包罗万有的灵。
4We need to pay careful attention to two divine titles in verses 6 and 7: the Holy Spirit and the Spirit of Jesus. The interchangeable use of the Spirit of Jesus with the Holy Spirit in the preceding verse reveals that the Spirit of Jesus is the Holy Spirit. The Holy Spirit is a general title of the Spirit of God in the New Testament. The Spirit of Jesus is a particular expression concerning the Spirit of God, and refers to the Spirit of the incarnated Savior who, as Jesus in His humanity, passed through human living and death on the cross. This indicates that in the Spirit of Jesus there is not only the divine element of God, but also the human element of Jesus and the elements of His human living and His suffering of death as well. Such an all-inclusive Spirit was needed for the apostle’sp reaching ministry, a ministry of suffering among human beings and for human beings in the human life.
5我们已经看见，在行传十六章，路加首先说到圣灵，然后说到耶稣的灵。在旧约里，我们在创世记一章二节下半读到：『神的灵运行在水面上。』在那里，神的灵覆翼在死水之上。神的灵在旧约别处称为耶和华的灵。（十三10，结十一5。）旧约没有用过『圣灵』这称呼。诗篇五十一篇十一节和以赛亚六十三章十至十一节的『圣灵，』该译为『圣别的灵。』因此，在旧约里神的灵主要的称呼，乃是神的灵与耶和华的灵。神的灵绝不称为以利亚的灵或大卫的灵。由此可见，路加在行传十六章对神的灵所使用的两个称呼，是旧约中所没有的。『圣灵』这名称第一次是用在主耶稣成孕的时候。乃是到了这时，为著引进新约的经纶，替基督的来临豫备道路，并为祂豫备人体，才用圣灵这名称。（路一15，35，太一，20。）要明白圣灵这名称第一次的使用，我们需要看见这名称涵括主的成为肉体。因此，按首次题到的原则，圣灵与基督的成为肉体和出生有关。
5We have seen that in Acts 16 Luke first speaks of the Holy Spirit and then of the Spirit of Jesus. In the Old Testament we read of the Spirit of God in Genesis 1:2b: “The Spirit of God moved upon the face of the waters.” There the Spirit of God brooded over the death waters. Elsewhere in the Old Testament the Spirit of God is called the Spirit of Jehovah (Judg. 3:10; Ezek. 11:5). The title “the Holy Spirit” is not used in the Old Testament. In Psalm 51:11 and in Isaiah 63:10-11 the “Holy Spirit” should be translated “the Spirit of holiness.” The main titles of God’s Spirit in the Old Testament, therefore, are the Spirit of God and the Spirit of Jehovah. God’s Spirit is never called the Spirit of Elijah or the Spirit of David. From this we see that in Acts 16 Luke uses two titles for the Spirit of God that are not found in the Old Testament. The title “the Holy Spirit” was used for the first time at the time of the conception of the Lord Jesus. It was when the time came to prepare the way for Christ’s coming and to prepare a human body for Him to initiate the New Testament dispensation that the term the Holy Spirit came into use (Luke 1:15, 35; Matt. 1:18, 20). In order to understand 18 the first usage of the title the Holy Spirit, we need to see that this title is involved with the Lord’s in carnation. Hence, according to the principle of first mention, the Holy Spirit is related to Christ’s in carnation and birth.
6在十六章七节，路加从圣灵转到耶稣的灵。耶稣这人，首先过为人的生活，然后被钉十字架并复活，又升到诸天之上，被立为主为基督。耶稣的灵这名所涵括的比圣灵所涵括的更多。圣灵仅仅涵括主耶稣的成为肉体和出生，但耶稣的灵涵括祂的人性、为人生活、死、复活和升天。
6In Acts 16:7 Luke turns from the Holy Spirit to the Spirit of Jesus. As a man, Jesus was first living a human life and then was crucified and resurrected, and He ascended to the heavens and has been made Lord and Christ. The Spirit of Jesus involves more than the Holy Spirit does. The Holy Spirit involves only the incarnation and birth of the Lord Jesus, but the Spirit of Jesus involves His humanity, human living, death, resurrection, and ascension.
7神新约经纶里新的行动在行传十六章，我们看见使徒在福音工作上的行动，严格说来，不是藉著神的灵，乃是藉著圣灵与耶稣的灵。圣灵涵括主的成为肉体和出生，耶稣的灵涵括主的人性、为人生活、死、复活和升天。这两个神圣的名称有力的指明，保罗在他福音工作上的行动，不是照著旧经纶的作法。这行动若是照著旧经纶的作法，就该题到神的灵或耶和华的灵。但行传十六章没有题到神的灵或耶和华的灵，却告诉我们圣灵禁止保罗和他的同工在亚西亚讲道，耶稣的灵不许他们往庇推尼去。路加说到圣灵和耶稣的灵，指明使徒的福音工作乃是神新约经纶里新的行动。我们已经指出，在这本使徒行传生命读经里，我们的负担不是要看一切次要的点。我们的负担乃是要看神为著祂新约的经纶在地上的行动，并一切与这行动有关之决定性的时代转捩点。
7A NEW MOVE IN GOD’S NEW TESTAMENT ECONOMY In Acts 16 we see that the move of the apostles in their evangelistic work was strictly speaking not by the Spirit of God. Rather, it was by the Holy Spirit, who was involved with the Lord’s in carnation and birth, and by the Spirit of Jesus, who was involved with the Lord’s humanity, human living, death, resurrection, and ascension. These two divine titles indicate strongly that Paul’s move in his evangelical work was not something in the way of the old dispensation. If it had been a move in the old dispensational way, then the Spirit of God or the Spirit of Jehovah should have been mentioned. But in Acts 16 there is no mention of the Spirit of God nor of the Spirit of Jehovah. Instead, we are told that Paul and his co-workers were forbidden by the Holy Spirit to speak the word in Asia and were not allowed by the Spirit of Jesus to go into Bithynia. The fact that Luke speaks of the Holy Spirit and the Spirit of Jesus indicates that the evangelical work of the apostles was a new move in God’s New Testament economy. As we have pointed out, it is not our burden in this Life-study of Acts to consider all the minor points. Our burden is to see God’s move on earth for His New Testament economy and all the crucial dispensational turning points related to this move.
8神新约的经纶藉著主的成为肉体、人性、为人生活、死、复活和升天得以完成。圣灵与耶稣的灵包括了这些事。这就是说，现今称为圣灵与耶稣之灵的那灵，乃是基督的成为肉体、人性、为人生活、死、复活和升天的总和与终极完成。当我们有这圣灵与耶稣的灵，我们就有这位在成为肉体里，在人性和为人生活里，并在死、复活和升天里的基督。我们曾在别处指出，基督复活之后，在祂的复活里成了是灵的基督。这位是灵的基督与那灵乃是一。（林前十五45，林后三17。）圣灵，也就是耶稣的灵，乃是这位是灵之基督的总和。这位是灵的基督乃是由一些元素所构成的，这些元素是成为肉体、人性、为人生活、死、复活和升天。在整个宇宙中，祂是惟一有这六项资格的。惟有祂具备成为肉体、人性、为人生活、死、复活和升天的资格。因此，耶稣的灵乃是这合格之耶稣的实化。耶稣的灵是这样一位包罗万有者的总和。在行传十六章，保罗和他的同工乃是在这样一位灵的指引下行动；这灵乃是包罗万有之基督的总和。
8God’s New Testament economy is carried out through the Lord’s in carnation, humanity, human living, death, resurrection, and ascension. The Holy Spirit and the Spirit of Jesus include these matters. This means that the Spirit who is now called the Holy Spirit and the Spirit of Jesus is the totality and ultimate consummation of Christ’s in carnation, humanity, human living, death, resurrection, and ascension. When we have this Holy Spirit and the Spirit of Jesus, we have Christ in His incarnation, in His humanity and human living, and in His death, resurrection, and ascension. Elsewhere we have pointed out that after His resurrection and in His resurrection Christ has become the pneumatic Christ. The pneumatic Christ is identical to the Spirit (1 Cor. 15:45; 2 Cor. 3:17). The Holy Spirit, who is also the Spirit of Jesus, is the totality of this pneumatic Christ. The pneumatic Christ is constituted of certain elements: incarnation, humanity, human living, death, resurrection, and ascension. In the entire universe He is the only one who possesses these six qualifications. Only He is qualified with incarnation, humanity, human living, death, resurrection, and ascension. Hence, the Spirit of Jesus is the realization of this qualified Jesus. The Spirit of Jesus is the totality of such an all-inclusive One. In Acts 16 Paul and his co-workers were moving under the direction of such a Spirit, the Spirit who is the totality of the all-inclusive Christ.
9神的话深处的真理我在本篇信息中关于圣灵与耶稣之灵的传讲，不是我想像的产物，而是我半个多世纪研读圣书和别人的著作，加上观察众圣徒的经历，以及我自己经历的结果。因此，我对神圣的灵这两个称呼的交通，乃是基于多年的研读、观察和经历。
9THE TRUTH IN THE DEPTHS OF THE WORD What I have been ministering in this message regarding the Holy Spirit and the Spirit of Jesus is not a product of my imagination. Rather, it is the result of more than a half century of studying the holy Word and the writings of others, plus observing the experience of the saints and my own experience. My fellowship concerning these two titles of the divine Spirit, therefore, is based upon years of study, observation, and experience
10我们若看见圣灵与耶稣的灵这两个名称的意义，就会为今天基督徒中间对这些事可怜的领会感到哀伤。有谁知道耶稣的灵乃是基督这独一合格者的总和与实化？（基督是藉著成为肉体、人性、为人生活、死、复活和升天而合格。）我们当然不是以主在祂的怜悯里所指示我们的为夸耀，但我们有负担将真理告诉寻求神的人。关于那灵的真理，牠的深奥在传统的神学里找不到，这深奥乃是在神话语的深处。我们若知道这些深奥，就不该满足于在神话语的表面上『溜冰。』在主恢复里的我们，不该这样停留在表面上。我们实在需要查考行传十六章六、七节里两个神圣的称呼。禁止保罗和西拉在亚西亚讲道的不是神的灵，也不是耶和华的灵，乃是完成救主成孕的圣灵。他们试著要往庇推尼去的时候，不是神的灵或耶和华的灵不许他们－乃是耶稣的灵不许他们往那里去。耶稣的灵就是带著人性，在地上过三十三年半的为人生活，经过包罗万有的死，从死人中复活，将神圣的生命分赐到所有的信徒里面，以繁殖这生命，并且升到诸天之上被立为主为基督的那一位的灵。不许可使徒往庇推尼去的灵，就是这耶稣的灵。这灵乃是包罗万有之耶稣的总和与完全的实化。这些经文证明，使徒是在这样一位包罗万有之灵的指引与引导下行动。愿我们都看见这里的启示，而不满足于对神话语肤浅的领会。
10If we see the significance of the titles the Holy Spirit and the Spirit of Jesus, we shall mourn and lament over the pitiful situation among Christians today with respect to understanding these matters. Who knows that the Spirit of Jesus is the totality and realization of Christ as the unique qualified One, the One qualified through incarnation, humanity, human living, death, resurrection, and ascension? We certainly are not proud of what the Lord, in His mercy, has shown us. But we are burdened to tell the truth to God’ss eeking people. The depths of the truth regarding the Spirit is not found in traditional theology; on the contrary, it is in the depths of the Word. If we would know these depths, we should not be content to “skate on the ice” of the surface of the Word. We in the Lord’s recovery should no longer stay on the surface in such away. We surely need to consider the two divine titles in Acts 16:6 and 7. Paul and Silas were forbidden to speak the word in Asia not by the Spirit of God nor by the Spirit of Jehovah, but by the Holy Spirit, who carried out the conception of the Savior. When they tried to go into Bithynia, it was not the Spirit of God nor the Spirit of Jehovah who did not allow them—it was the Spirit of Jesus who did not allow them to go there. The Spirit of Jesus is the Spirit of the One with humanity, who lived a human life on earth for thirty-three and a half years, who died an all - inclusive death, who resurrected from among the dead to propagate the divine life by imparting it into all His believers, and who ascended to the heavens to be made Lord and Christ. The Spirit who did not allow the apostles to go into Bithynia was the Spirit of this Jesus. This Spirit is the totality and the full realization of the all - inclusive Jesus. These verses prove that the apostles were moving under the direction and guidance of such an all-inclusive Spirit. May we all see the revelation here and not be satisfied with a superficial understanding of the Word of God.
由圣灵与耶稣的灵构成
CONSTITUTED OF THE HOLY SPIRIT and the Spirit of Jesus
11我们为主作那一种工，在于我们受那一种灵的引导、指引、教导并构成。保罗不是由神的灵或耶和华的灵所构成，而是由圣灵与耶稣的灵所构成。保罗是盛装三一神的器皿，完全由圣灵（涵括了主的成为肉体和出生），与耶稣的灵（涵括了主的人性、为人生活、包罗万有的死、分赐生命的复活和升天）所构成。保罗乃是由这包罗万有的灵所构成的人。因此，他出来传讲的时候，能真实的传讲耶稣基督。我们需要对这事实有深刻的印象，就是我们为主作那一种工，在于我们由那一种灵所引导、所构成。事实上，这灵应当成为我们的构成，然后我们的工作就要成为这灵的彰显。譬如，你认为以利亚可能受圣灵引导么？他可能为耶稣这带著人性、为人生活、死、复活和升天的成为肉体者作工么？不，以利亚没有这灵。他只有神的灵与耶和华的灵。以利亚可能有能力的灵，却没有由耶稣的灵所构成。因这缘故，他绝不能传讲耶稣是那包罗万有者，或将祂这样的一位传输给人。
11The kind of work we do for the Lord depends on the kind of Spirit by whom we are guided, directed, instructed, and constituted. Paul was not constituted of the Spirit of God nor of the Spirit of Jehovah but of the Holy Spirit and the Spirit of Jesus. As a vessel containing the Triune God, Paul was fully constituted of the Holy Spirit, who was involved with the Lord’sin carnation and birth, and of the Spirit of Jesus, who was involved with the Lord’s humanity, human living, all-inclusive death, life- imparting resurrection, and ascension. Paul was a person constituted of this all-inclusive Spirit. Thus, when he came out to preach, he could truly preach Jesus Christ. We need to be impressed with the fact that the kind of work we do for the Lord depends on the Spirit by whom we are guided and of whom we are constituted. Actually, this Spirit should become our constitution. Then our work will be the expression of this Spirit. For example, do you think it would have been possible for Elijah to be led by the Holy Spirit or for him to do a work for Jesus as the incarnated One with humanity, human living, death, resurrection, and ascension? No, Elijah did not have this Spirit. He had only the Spirit of God and the Spirit of Jehovah. Elijah may have had a powerful Spirit, but he was not constituted of the Spirit of Jesus. For this reason, he could never do the work of ministering Jesus as the all-inclusive One or convey Him as such a One to others
看见圣灵与耶稣之灵的意义
SEEING THE SIGNIFICANCE of the Holy Spirit and the Spirit of Jesus
12我们读行传十六章，很容易一般的来看那灵的引导这件事。我们已经看见，保罗为著开展福音而执行他的工作，不是照著他的定意、爱好、行程，而是藉著那灵。这种领会还是一般的。我们需要属天的异象，看见圣灵与耶稣的灵这两个神圣名称所含示的意义。我们要领会这两个名称，就需要挖掘圣经论到那灵的深处。我们需要研读整本圣经里的那灵，看看创世记里神的灵，以及旧约别处耶和华的灵。然后我们需要看见，为甚么直到神来成为肉体时，才用圣灵这名称。我们看见了这点，就会领悟『圣灵』这名称与神新约的经纶有关。这名称特别指明神在成为肉体时，进到人里面与人成为一。在新约里，圣灵这名称指明神自己现今正与人调和。
12In reading Acts 16 it is easy to consider the matter of the leading of the Spirit in a general way. As we have seen, Paul did not carry out his work for the spread of the gospel according to his decision, preference, and schedule but by the Spirit. This understanding is also general. We need the heavenly vision to see what is implied by the two divine titles the Holy Spirit and the Spirit of Jesus. In order to understand these titles we need to dig into the depths of the Bible concerning the Spirit. We need to study the Spirit throughout the Scriptures, considering the Spirit of God in Genesis and the Spirit of Jehovah elsewhere in the Old Testament. Then we need to see why the term the Holy Spirit is not used until it was time for God to become incarnated. When we see this, we shall realize that the title “the Holy Spirit” is involved with God’s New Testament economy. In particular, this title indicates God’s coming into man to be one with man in incarnation. In the New Testament the title the Holy Spirit indicates that God is now mingling Himself with man
13我们也需要见识，看见耶稣之灵的意义。那灵的这名称乃指主是那包罗万有者，祂是人，在祂的人性里过为人生活，上十字架成就包罗万有的死，为著神圣生命的繁殖复活，并升到诸天之上，被立为主为基督。我们若挖掘圣经，对那灵有属天的异象，就会看见耶稣的灵含示主的人性、为人生活、死、复活和升天。要肤浅的领会圣经很容易，甚至只要将圣经从头到尾读一遍，就能得著一些肤浅的知识。但要看见属天的启示，就需要我们挖掘圣经的深处。我们也需要见识，看见神话语中的启示。主耶稣指出『亚伯拉罕的神，以撒的神，雅各的神』这名称含示复活，（太二二31～33，）这证明祂对圣经有这样深刻的领会。愿我们都学习挖掘神话语的深处，认识历代以来所埋藏更深的真理。尤其学习领会行传十六章六、七节里那两个神圣名称－圣灵与耶稣之灵－的意义。
13We also need the insight to see the significance of the Spirit of Jesus. This title of the Spirit refers to the Lord as the all-inclusive One who was a man, who lived a human life in His humanity, who went to the cross and died an all- inclusive death, who was resurrected for the propagation of the divine life, and who ascended into the heavens to be made Lord and Christ. If we dig into the Scriptures and have the heavenly vision concerning the Spirit, we shall see that the Spirit of Jesus implies the Lord’s humanity, human living, death, resurrection, and ascension. It is very easy to acquire a superficial understanding of the Bible. Even by reading the Bible through once you can gain some superficial knowledge. But to see the heavenly revelation requires that we dig into the depths of the Scriptures. We also need insight to see what is revealed in the Word. The Lord Jesus had such a deep understanding of the Scriptures when He pointed out that the title “the God of Abraham, the God of Isaac, and the God of Jacob” implies resurrection (Matt. 22:31-33). May we all learn to dig into the depths of God’sWord to know the deeper truths that have been buried for centuries. In particular, may we all learn the meaning of the two divine titles found in Acts 16:6 and 7—the Holy Spirit and the Spirit of Jesus