使徒行传生命读经 · 第5篇

引言与豫备（三）

Introduction and the Preparation (3)

1读经：使徒行传一章一至二十六节。行传一章三至二十六节这段话是说到豫备。我们曾看见，一章三至八节是基督在复活里对门徒的豫备。现在我们要接著来看基督的升天(徒一9～11）和门徒的豫备。(徒一12～26。）

1Scripture Reading: Acts 1:1-26 Acts 1:3-26 is a section concerned with preparation. As we have seen, in 1:3-8 we have Christ’s preparation of the disciples in His resurrection. Now we shall go on to consider Christ’s ascension (vv. 9-11) and the disciples’ preparation (vv. 12-26

基督的升天

Christ’s ascension

2行传一章九节说，『说了这话，他们正看的时候，祂就被取上升，有一朵云彩把祂从他们的眼界中接上去了。』路加的福音结束于主的升天，（路二四51，）他的行传开始于主的升天。路加的福音叙述成为肉体的耶稣在地上的职事；他的行传记载复活升天的基督，藉著祂的信徒，在地上执行祂在天上继续的职事。在福音书里，主独自完成祂在地上的职事，将祂自己作为神国的种子，仅仅撒在信徒里面；那时，召会还没有建造起来。在行传，主藉著祂的信徒，在祂的复活和升天里，完成祂在天上的职事，将祂作为神国的发展扩展出去，为要在全地建造召会，（太十六18，）构成祂的身体，就是祂的丰满，（弗一23，）以彰显祂；甚至是神的丰满，（弗三19，）以彰显神。

2Acts 1:9 says, “And when He had said these things, while they were looking, He was lifted up, and a cloud took Him up out of their sight.” Luke’s Gospel ends with the Lord’s ascension into heaven (Luke 24:51), and his Acts begins with it. His Gospel is a narrative of the ministry of the incarnated Jesus on earth. His Acts is a record of the succeeding ministry of the resurrected and ascended Christ in heaven carried out through His believers on earth. In the Gospels, the Lord’s ministry on earth, carried out by Himself, only sowed Himself as the seed of the kingdom of God into His believers, with no church built up yet. In Acts, the Lord’s ministry in heaven, carried out through His believers in His resurrection and ascension, spreads Him as the development of the kingdom of God for the building up of the church (Matt. 16:18) throughout the entire world to constitute His Body, His fullness (Eph. 1:23), to express Him, even the fullness of God (Eph. 3:19) for God’sex press i on

3行传一章十、十一节说，『当祂往上去，他们定睛望天的时候，看哪，有两个人身穿白衣，站在他们旁边，说，诸位，加利利人哪，你们为甚么站著望天？这离开你们被接升天的耶稣，你们见祂怎样往天上去，祂还要怎样来。』主的升天指向祂的回来。在祂的升天与回来之间是恩典时代，使这位是灵的基督，就是那赐生命的灵，（林前十五，）将祂包罗万有的救赎，应用在神所拣选的人身上，成为他们完全的救恩，使祂产生并建造召会，就是祂的身体，在地上建立神的国。看见基督升天的异象，加强了门徒对祂的信心，并使他们坚信基督死而复活所为他们作成的。这异象扩大了他们对神属天经纶的眼光，使他们与基督在诸天之上的职事合作，在地上执行神新约的经纶。

3Acts 1:10 and 11 say, “And as they were looking intently into heaven as He went, behold, two men in white clothing stood beside them, who also said, Men, Galileans, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you beheld Him going into heaven.” The Lord’s ascension points to His coming back. Between His ascension and His coming back there is the dispensation of grace so that He as the pneumatic Christ, the life-giving Spirit (1 Cor. 15:45), may apply His all - inclusive redemption to God’s 45 chosen people for their full salvation, that He may produce and build up the church, as His Body, for the establishment of the kingdom of God on earth. The vision of Christ’s ascension into heaven strengthened the disciples’ faith in Him and in what He had done for them through His death and resurrection. It broadened their view of God’she aven ly economy, which had brought them into cooperation with Christ’s ministry in the heavens for the carrying out of God’s New Testament economy on the earth.

4主耶稣四十天之久对门徒讲说神的国，以后门徒看见祂被取去离开了他们。祂就在他们眼前肉身升天。我们可以说，这也是主对门徒『教育』的一部分。门徒目睹基督复活，必定印象深刻，并且非常兴奋。当他们注视祂升天的时候，他们必定不是在哭泣。相反的，他们必定很喜乐，知道他们正在看一件奇妙的事。当门徒定睛望天的时候，有两个人身穿白衣，站在他们旁边。这两个人，实际上是天使，问门徒为甚么站著望天。然后他们说，这离开他们被接升天的耶稣，他们见祂怎样往天上去，祂还要怎样来。这指明主耶稣怎样在肉身里升天，也要照样在肉身里回来。基督的升天是被云彩接去，是人看得见的，祂也要驾云回来。（太二四30。）不仅如此，祂升天是在橄榄山上，（徒一12，）祂回来也要在同一座山上。（亚十四4。）我们确信主耶稣回来的时候，祂的脚要站在橄榄山上。

4After the Lord Jesus had spoken to His disciples for a period of forty days concerning the kingdom of God, He was taken up from them visibly. He ascended physically right before their eyes. We may say that this too was part of the Lord’s “education” of the disciples. The disciples must have been deeply impressed and very excited when they witnessed Christ’s ascension. As they were watching Him ascend, they certainly were not weeping. On the contrary, they must have been happy, realizing that they were seeing something marvelous. As the disciples were looking intently into heaven, two men in white clothing stood beside them. These two men, who were actually angels, asked the disciples why they were standing looking into heaven. Then they went on to say that the very Jesus who was taken up from them into heaven would come in the same way as they had seen Him going into heaven. This indicates that just as the Lord Jesus ascended physically, He will also come back physically. Christ ascended into heaven by way of a cloud, visible to human sight, and He will come back on a cloud (Matt. 24:30). Furthermore, He ascended from the top of Mount Olivet (Acts 1:12), and He will come back to the same mount (Zech. 14:4). We definitely believe that in His coming back the Lord Jesus will set His feet on Mount Olivet

门徒的豫备回耶路撒冷

THE DISCIPLES’ PREPARATION Returning to Jerusalem

5门徒目睹主的升天以后，『有一座山名叫橄榄山，离耶路撒冷不远，有安息日可走的路程，当下门徒从那里回耶路撒冷去。』（徒一12。）门徒回到耶路撒冷，遵守主在路加二十四章四十九节和行传一章四节的话，为要在经纶一面领受父所应许能力的灵。他们都是加利利人，（徒一11，）对他们而言，留在耶路撒冷，尤其在犹太首领的威胁之下，等于冒著生命的危险。一章十二节说，耶路撒冷离橄榄山有安息日可走的路程。按照犹太传统，安息日可走的路程约等于一又五分之一公里。

5After witnessing the Lord’s ascension, the disciples “returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away” (v. 12). The disciples returned to Jerusalem to keep the Lord’swords in Luke 24:49 and Acts 1:4, so that they might receive the Spirit of power economically as promised by the Father. They were all Galileans (v. 11). For them to stay in Jerusalem, especially under the threatening of the Jewish leaders, meant that they were risking their lives. Verse 12 says that Jerusalem was a Sabbath day’s journey away from Mount Olivet. According to Jewish tradition, a Sabbath day’s journey equaled approximately three-quarters of a mile

持续祷告

Persevering in Prayer

6行传一章十三、十四节说，『他们进了城，就上了所住的一间楼房，在那里有彼得、约翰、雅各、安得烈、腓力、多马、巴多罗买、马太、亚勒腓的儿子雅各、热烈派的西门和雅各的兄弟犹大。这些人同著几个妇人，和耶稣的母亲马利亚，并耶稣的兄弟，都同心合意，坚定持续的祷告。』这里是新约末次题到耶稣的母亲马利亚。在主受死以前，门徒没有兴趣为属灵的事祷告，（路二二40，45～46，）反倒争论他们中间谁为大。（路二二24。）但如今在主复活升天以后，他们属灵的光景大为改变。虽然五旬节还没有到，他们还没有受经纶一面浇灌下来能力的灵，（徒二，）但他们彼此不再争论，却有负担同心合意，坚定持续的祷告。这是有力的标记和证明，在主复活那天，他们已经受了素质一面内住的生命之灵。（约二十22。）这也证明他们因著看见主升天的异象，已经在神新约的经纶上得了加强。

6Acts 1:13 and 14 say, “And when they had entered, they went up to the upper room where they were residing, both Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. These all were persevering with one accord in prayer, together with the women, and Mary the mother of Jesus, and with His brothers.” Mary is mentioned here for the last time in the New Testament. Before the Lord’s death, the disciples had no interest in prayer for spiritual things (Luke 22:40, 45-46). Rather, they contended among themselves as to which was considered to be greater (Luke 22:24). But now, after the Lord’s resurrection and ascension, their spiritual condition radically changed. They did not contend among themselves, but were burdened to pray perseveringly with one accord, even before the day of Pentecost, when they would receive the outpoured Spirit of power economically (Acts 2). This is a strong sign and proof that they had received the indwelling Spirit of life essentially on the day of the Lord’s resurrection (John 20:22). This is also evidence that they had been strengthened in God’s New Testament economy by the vision of the Lord’s ascension.

7一章十四节告诉我们，门徒同著几个妇人，和马利亚，并主的兄弟，都同心合意，坚定持续的祷告。『同心合意』也可译作『同一心思。』门徒祷告，可能是为著穿上父所应许能力的灵，这是主嘱咐他们留在耶路撒冷的原因；（路二四49，徒一4；）也可能是为著主在路加二十四章四十七至四十八节和行传一章八节所给他们的使命，要为祂作见证直到地极。神愿意将祂的灵浇灌下来，为要执行祂新约的经纶，并且已经应许这样作，然而还需要祂的选民为此祷告。神是在天上的神，祂需要人在地上与祂合作，以完成祂的计画。一百二十个门徒祷告十天之久，应付了神这需要。

7We are told in 1:14 that the disciples, together with the women, Mary, and the Lord’s brothers, persevered with one accord in prayer. The Greek words rendered “with one accord” may also be translated “with one mind.” The disciples might have prayed to be clothed with the Spirit of power, the promise of the Father, for which the Lord had charged them to remain in Jerusalem (Luke 24:49; Acts 1:4), and for the commission given to them by the Lord in Luke 24:47 and 48 and Acts 1:8 to bear His testimony to the remotest part of the earth. God wanted to pour out His Spirit for the carrying out of His New Testament economy, and He had promised to do this. Yet He needed His chosen people to pray for it. As God in heaven, He needs men on earth to cooperate with Him for the carrying out of His plan. The one hundred twenty disciples praying for ten days met this need of God

8当门徒聚集在楼房里祷告的时候，必定非常喜乐、兴奋。我们可以推论，他们坚定持续的祷告，乃是为著圣灵的浇灌而祷告。我信他们在那十天里是为著圣灵的浸祷告。

8The disciples must have been very happy and excited as they gathered together to pray in the upper room. We may infer that, as they persevered in prayer, they prayed for the outpouring of the Holy Spirit. I believe that during those ten days they prayed for the baptism of the Holy Spirit.

9复活的基督已经回到门徒那里，并将祂自己，就是赐生命的灵，吹进门徒里面作他们的生命和人位。然后复活的基督与门徒同在四十天，时隐时现。在那些日子，祂教导门徒关于神国的事。然后祂升到诸天之上，为人所见。到那时，主就完成了门徒的教育和豫备。祂的升天标明了门徒在『神圣大学』里『四年课程』的完成。彼得完成了这课程，现在他是另一个人了。我们看见，在行传一章他能彀领会并解释旧约里关于犹大的豫言，并且按照圣经教导人。在福音书里，彼得是这样么？当然不是。然而在行传一章，彼得大大不同于他在福音书里的那个人，因为复活的基督已经进到他里面，作了他的生命和人位。

9The resurrected Christ had come back to the disciples and had breathed Himself into them as the life-giving Spirit to be their life and person. Then for a period of forty days spent with the disciples the resurrected Christ kept appearing and disappearing. During those days He taught them concerning the kingdom of God. Then He ascended to the heavens in a visible way. By that time the Lord had completed the education and preparation of His disciples. His ascension marked the completion of the disciples’ “four year course” in the “divine university.” As one who had completed this course, Peter was now another person. As we shall see, in Acts 1 he was able to understand and interpret the prophecy in the Old Testament concerning Judas and to teach others according to the Scripture. Was Peter like this in the Gospels? Certainly not. But in Acts 1 Peter is very different from what he was in the Gospels, because the resurrected Christ had come into him to be his life and person

10一百二十个人同心合意祷告十天之久，这是一件大事。他们能彀同心合意祷告这样长久，因为他们有基督在里面作他们的生命和人位。不仅如此，他们是加利利人留在耶路撒冷，是在逼迫跟随耶稣者之犹太人的威胁之下。然而，他们不怕犹太人的威胁，却留在耶路撒冷，同心合意的祷告。这当然不是凭人的努力所能作到的；乃是因为这一百二十人经历了改变－主要是在素质上，不是在经纶上－才可能作到。他们已经在素质上从旧的所是转进新的所是，结果就有基督作他们的生命和人位，并且能彀同心合意的祷告，不怕逼迫。

10It was a great matter for the one hundred and twenty to pray in one accord for ten days. They were able to pray in one accord for such a long time because they had Christ within them as their life and person. Furthermore, they were Galileans staying in Jerusalem, and they were under the threatening of the Jews, who were persecuting the followers of Jesus. Nevertheless, they were not afraid of the Jews’ threatening, but stayed in Jerusalem and prayed in one accord. This certainly could not have been done by human effort. This was possible because the one hundred and twenty had experienced a change not so much economically as essentially. They had been transferred essentially from the old being into the new being. As a result of this transfer, they had Christ as their life and person and could pray in one accord and not be afraid of persecution

拣选马提亚顶替犹大作十二使徒之一

Choosing Matthias To Replace Judas as One of the Twelve Apostles

11行传一章十五、十六节说，『在那些日子，有许多人聚集，约一百二十名，彼得在弟兄中间站起来，说，诸位，弟兄们，圣灵藉著大卫的口，在经上豫先讲到那领人捉拿耶稣的犹大，这话是必须应验的。』在主受死以前，彼得时常说胡话；（太十六22～23，十七24～26，三33～35；）但在主复活以后，他能恰当的按正确的意义解释旧约的豫言。（徒一16～20。）这也证明，门徒在五旬节那天受经纶一面能力的灵以前，已经在主复活那天受了素质一面生命的灵。

11Acts 1:15 and 16 say, “And in those days Peter stood up in the midst of the brothers (and there was a crowd of persons gathered together, about a hundred and twenty) and said, Men, brothers, the Scripture must be fulfilled which the Holy Spirit spoke before through the mouth of David concerning Judas, who be came a guide to those who seized Jesus.” Before the Lord’s death Peter often spoke nonsensically (Matt. 16:22-23; 17:24-26; 26:33-35), but after the Lord’s resurrection he could expound the Old Testament prophecies properly in their right significance in verses 16 through 20. This also is proof that the disciples, before they received the Spirit of power economically on the day of Pentecost, had received the Spirit of life essentially on the day of the Lord’s resurrection.

12在一章十六节彼得用『诸位，弟兄们』这辞。这称呼比单纯称『弟兄们』显得更尊贵、庄重。（参徒一11，二22，29，三12。）彼得在一章十七节接著说到犹大：『他本来列在我们数中，并且在这职事上得了一分。』这职事在二十五节也题到，是指为耶稣作见证的职事。（一8。）使徒虽有十二位，他们的职事却是惟一的『这职事，』就是在基督身体的原则中团体的职事。所有的使徒都是执行同一职事，他们不是为宗教、道理、作法作见证，乃是为成为肉体、复活、升天的耶稣基督这万有之主作惟一的见证。

12In 1:16 Peter used the expression, “men, brothers.” This expression is more dignified and solemn than simply “brothers” (see 1:11; 2:22, 29; 3:12). Speaking of Judas, Peter goes on to say in verse 17, “For he was numbered among us, and was allotted his portion of this ministry.” This ministry, mentioned also in verse 25, is the ministry to bear the testimony of Jesus (v. 8). Though the apostles were twelve in number, their ministry was uniquely one— this ministry, a corporate ministry in the principle of the Body of Christ. All the apostles carried out the same ministry to bear the testimony not of any religion, doctrine, or practice, but uniquely of the incarnated, resurrected, and ascended Jesus Christ, the Lord of all

作基督复活的见证人

To Be a Witness of Christ’s Resurrection

13彼得进一步说到犹大的死和关于犹大的豫言，然后接著说，『所以在主耶稣出入于我们中间的时候，从约翰施浸起，直到主离开我们被接上升的日子，始终与我们作伴的那些人中，现在必须有一位与我们同作耶稣复活的见证人。』（徒一21～22。）主的复活是使徒见证的中心点。这见证回头说到祂的成为肉体、人性、在地上的为人生活，以及神所命定的死，（徒二23，）并且往前指向祂的升天、天上的职事和行政，以及祂的回来。因此，使徒为这位万有之主耶稣基督所作的见证，是包罗一切的，就如全本使徒行传所描述的。使徒乃是传讲并供应整本圣经所启示包罗万有的基督。按照一章二十三节，有两个人被推举作顶替犹大的－那称为巴撒巴，又名犹士都的约瑟，和马提亚。然后使徒『祷告说，主阿，你知道万人的心，求你从这两个人中，指明你所拣选的是那一个，叫他得这职事与使徒职分的地位。这一分犹大已经离弃，往自己的地方去了。』（徒一24～25。）

13After speaking further regarding the death of Judas and the prophecies concerning him, Peter went on to say, “It is necessary therefore that of the men who accompanied us in all the time in which the Lord Jesus went in and went out among us, beginning from the baptism of John until the day when He was taken up from us, one of these should become a witness of His resurrection with us” (vv. 21-22). The Lord’s resurrection is the focus of the apostles’ testimony. It refers back to His incarnation, humanity, human living on earth, and God-ordained death (2:23), and points forward to His ascension, ministry and administration in heaven, and coming back. Thus the apostles’ testimony of Jesus Christ, the Lord of all, is all-inclusive, as depicted in the whole book of Acts. They preached and ministered the all-inclusive Christ as revealed in the entire Scripture. According to verse 23, two were proposed as replacements of Judas—Joseph who was called Barsabbas (who was surnamed Justus), and Matthias. The apostles then “prayed and said, You Lord, Knower of the hearts of all, show which one of these two You have chosen to take the place of this ministry and apostleship from which Judas turned aside to go to his own place” (vv. 24-25). The Greek words translated “Knower of the hearts of all” literally mean “Heart-knower of all.” In verse 25 the Greek words translated “turned aside” may also be rendered “fell away

14祷告后，『众人为他们摇签，摇出马提亚来，他就和十一位使徒同列。』（徒一26。）从这里使徒对于寻求主引导的作法，我们看见在主升天以后，五旬节以前，他们是处于过渡时期。他们在主复活那天已经受了内住的灵，并且在主升天以前，四十天之久受主训练，习于祂看不见的同在。（徒一3。）然而他们还是难以丢弃传统的老办法，用摇签寻求神的带领。（利十六8，书十四2，撒上十四41，尼十34，十一1，箴十六33。）他们还不惯于内住之灵的带领和引导，（罗八，）不像后来使徒保罗在十六章六至八节所熟悉的。他们在五旬节以前，还是在神新约经纶的初阶。在新约的经纶里，无需摇签来得著主的引导。正确的路乃是跟随内住的基督，跟随内里膏油的涂抹。虽然基督在经纶上离开了使徒，但祂在素质上仍在他们里面。在行传一章他们若已经惯于基督在他们里面素质的同在，就不会回到摇签的老办法。他们继续跟从老办法，表明即使在素质上他们有主在里面，他们仍然惯于老习惯。藉著摇签，马提亚蒙拣选，于是他加入十一使徒，使数目完整。既拣选了马提亚，门徒为著要来之繁殖的豫备就完成了。

14After praying, “they gave lots for them, and the lot fell on Matthias; and he was numbered with the eleven apostles” (v. 26). Here we see that the apostles, after the Lord’s ascension and before the day of Pentecost, were in a transitional period, as shown by their realization in seeking the Lord’s guidance. They had received the indwelling Spirit on the day of the Lord’s resurrection, and they were trained by the Lord to practice His invisible presence for forty days before His ascension (v. 3). Yet it was still difficult for them to drop the old traditional way of seeking God’s leading by casting lots (Lev. 16:8; Josh. 14:2; 1 Sam. 14:41; Neh. 10:34; 11:1; Prov. 16:33). They were still not accustomed to the leading and guidance of the indwelling Spirit (Rom. 8:14) as the apostle Paul was later in 16:6-8. They 14 were still in the initial stage of God’s New Testament economy before the day of Pentecost. In the New Testament economy there is no need to cast lots in order to have the Lord’s guidance. The proper way is to follow the indwelling Christ, to follow the inner anointing. Although Christ had left the apostles economically, He was within them essentially. If in Acts 1 they had been accustomed to the essential presence of Christ within them, they would not have gone back to the old way of casting lots. The fact that they continued to follow the old way was a sign that even though they had the Lord within them essentially, they were used to the old habits. Through the casting of lots, Matthias was chosen, and then he was added to the eleven to make the number complete. With the selection of Matthias, we have the completion of the disciples’ preparation for the coming propagation.