使徒行传生命读经 · 第58篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 二十四 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (24)

1读经：使徒行传21:18-39。

1Scripture Reading: Acts 21:18-39

圣经启示的摘要

A SUMMARY OF THE REVELATION IN THE BIBLE

2圣经启示神有永远的计画，这计画至终成了祂的经纶。神的计画就是要得著一班因神圣生命得著重生的人，成为祂的儿子并基督的肢体，使三一神在基督里可以得著一个身体，藉以彰显祂自己。神的计画得以成就，是藉著基督的成为肉体、为人生活、与包罗万有的死，了结旧造的一切，使祂能叫祂所拣选的人在复活里有新生的起头。基督在祂的复活里成了赐生命的灵，（林前十五45，）使祂这经过过程的三一神可以繁殖，以产生身体。基督复活后升到诸天之上，在那里被立为主为基督。（徒二36）主在祂的复活里，已经在素质一面将成为灵的自己吹进祂所拣选的人里面。（约二十22。）然后在祂的升天里，祂在经纶一面将成为包罗万有之灵的自己浇灌在他们身上。因此，一切都已经完成并成就：成为肉体、为人生活、包罗万有的死、赐生命并繁殖的复活、素质一面赐生命之灵的吹气、升天、以及经纶一面完成之灵的浇灌。因这一切都已得了成就，召会就产生了。

2The Bible reveals that God had an eternal plan and that this plan eventually became His economy. God’s plan is to have a group of human beings who are regenerated with the divine life become His sons and the members of Christ so that the Triune God in Christ may have a Body through which to express Himself. God’s plan is accomplished through Christ’sin carnation, human living, and all-inclusive death to terminate everything of the old creation so that He may germinate His chosen people in resurrection. In His resurrection Christ became the life-giving Spirit (1 Cor. 15:45) so that He may propagate Himself as the processed Triune God to produce the Body. After His resurrection Christ ascended to the heavens, and there He was made the Lord and Christ (Acts 2:36). In His resurrection the Lord had already breathed Himself as the Spirit into His chosen people essentially (John 20:22). Then in His ascension He poured out Himself as the all-inclusive consummated Spirit upon them economically. Therefore, everything has been fulfilled and accomplished: incarnation, human living, the all-inclusive death, the life-giving and propagating resurrection, the breathing of the life-giving Spirit essentially, the ascension, and the pouring out of the consummated Spirit economically. Because all this has been accomplished, the church has been produced

3在基督尚未来经过这些过程，成就神的计画以前，凡与这有关的各点，都以应许、豫言、豫表、表号和影儿的方式记在旧约里。然后，时期满足，三一神在子里成了人。（加四4。）祂在人性里，经过为人生活、钉十字架、复活与升天的过程，成就一切来完成神的计画。祂已成了包罗万有的灵，现今进入神所拣选的人里面，将三一神在子里所成就的一切应用在他们身上。神的子民藉著这样的应用，就成了那成为肉体、钉十字架、复活与升天之基督活的见证人。（徒一8。）

3Before Christ came to pass through the processes for accomplishing God’s plan, the points related to it were put into the Old Testament in the way of promises, prophecies, types, figures, and shadows. Then, in the fullness of time, the Triune God in the Son became a man (Gal. 4:4). In His humanity He passed through the processes of human living, crucifixion, resurrection, and ascension to accomplish everything for the fulfillment of God’s plan. Having become the all-inclusive Spirit, He now enters into God’s chosen people to apply to them all that the Triune God in the Son has accomplished. Through such an application, God’sp eople become living witnesses of the incarnated, crucified, resurrected, and ascended Christ (Acts 1:8).

4我们有包罗万的灵在里面，我们该作甚么？我们只该作活的见证人，盛装、担负并传输那成为肉体、钉十字架、复活与升天的基督，使祂得以繁殖到全地，来完成神圣的经纶。这是整个新约启示简略的摘要。耶路撒冷搀杂的光景

4As those who have the all - inclusive Spirit within us, what should we do? We should simply be living witnesses containing, bearing, and conveying the incarnated, crucified, resurrected, and ascended Christ so that He may be propagated throughout the earth for the fulfillment of the divine economy. This is a brief summary of the entire revelation in the New Testament. THE SITUATION OF MIXTURE IN JERUSALEM

5基督既已来到，并且经过成为肉体、为人生活、钉十字架、复活、升天、在素质一面将那灵吹到神所拣选的人里面、在经纶一面将那灵浇灌在他们身上等过程，旧约与这有关的许多应许、豫言、豫表、表号和影儿，现今便已过时。神的子民不该持守这些过时的事物。然而，堕落的犹太教仍继续持守这些已经过时的事物。在耶路撒冷，介于堕落的犹太教徒与基督信徒之间的，乃是搀杂的光景。耶路撒冷有第一批蒙神拣选盛装基督的器皿。这批人包括使徒，其中彼得是领头的，雅各是最有影响力的。按行传二十一章，与这些使徒在一起的，有数万信基督的犹太人。(徒二一20。)他们虽已成为在基督里的信徒，却仍受犹太教背景强烈的影响，因著这影响，他们不可能放弃他们的背景，也不可能弃绝弥漫在耶路撒冷的气氛。在耶路撒冷的犹太信徒成了那些坚持要有在基督里的信仰，也要有旧约过时事物的人。他们想要将这两件事摆在一起。按我对新约的研读，我要说雅各是这趋势中领头的。他似乎领头说，『我们不需要争战。我们可以保持在基督里的信仰，同时又保持旧约的律法、规例和作法。我们仍然可以行割礼。』

5Since Christ has come and passed through the processes of incarnation, human living, crucifixion, resurrection, and ascension, breathing the Spirit into God’s chosen people essentially and pouring the Spirit upon them economically, many of the promises, prophecies, types, figures, and shadows in the Old Testament related to this are now out-of-date. God’sp eople should not hold on to these out-of-date things. However, degraded Judaism as a religion continues to hold on to those things which have become out-of-date. Between those in degraded Judaism and the Christian believers was the situation of mixture in Jerusalem. In Jerusalem was the first group of vessels chosen by God to contain Christ. This group included the apostles, among whom Peter was the leading one and James was the most influential one. According to Acts 21, with these apostles there were thousands of Jews who believed in Christ (v. 20). Although they had become believers in Christ, they were still strongly under the influence of their Judaic background. Because of this influence, it was impossible for them to abandon their background and to give up the atmosphere that prevailed in Jerusalem. The Jewish believers in Jerusalem became those who insisted on having both faith in Christ and also the out-of-date things of the Old Testament. They wanted to put these two matters together. I would say that, according to my study of the New Testament, James was the leader in this trend. It seems that he took the lead to say, “There is no need for us to fight. We may keep our faith in Christ and at the same time also keep the Old Testament laws, customs, and practices. We may still practice circumcision

6雅各不想争战，也不想得罪人，他的用意可能很好。他也许好心的想将旧约的时代安排与在基督里的信仰混合。我们也需要领会雅各有宽大的心。这由他未题议外邦信徒受割礼的事实所指明。我们看行传十五章所记载，雅各在交通过程中，对割礼的难处所题的决议：『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。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。『（徒十五19～21。）雅各表明外邦人不必受割礼或守律法。他只要求他们禁戒拜偶像、淫乱、并勒死的牲畜和血。然而，雅各接著认为犹太信徒最好实行旧约的事物并遵守律法。雅各似乎说，『外邦人不需要守律法或受割礼。但我们犹太人该行割礼并守律法。我们需要实行我们祖先在旧约所实行的那种生活。当然，我们现今相信基督。因此，我们要持守旧约的事物，也要持守在基督里的信仰。』我相信这是雅各的观念。

6In not wanting to fight or offend others, James may have had a very good intention. He may have had a good heart in wanting to blend the Old Testament dispensation with faith in Christ. We also need to realize that James had a broadened heart. This is indicated by the fact that he did not propose that the Gentile believers be circumcised. Consider the solution he proposed to the problems concerning circumcision during the course of the fellowship recorded in Acts 15: “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. For Moses from ancient generations has in every city those who proclaim him in the synagogues, being read every Sabbath” (vv. 19-21). James made it clear that it was not necessary for the Gentiles to be circumcised or to keep the law. He only required that they abstain from idol worship, fornication, things strangled, and blood. James, however, continued to think that it would be better for the Jewish believers to practice the things of the Old Testament and to keep the law. James seemed to say, “The Gentiles do not need to keep the law or to be circumcised. But we Jews should practice circumcision and keep the law. We need to practice the kind of life exactly like that practiced by our forefathers in the Old Testament. Of course, we now have faith in Christ. Therefore, let us keep both the Old Testament things and our faith in Christ.” This, I believe, was James’ concept.

对基督身体清楚的异象

A CLEAR VISION OF THE BODY

7雅各的观念若广为外邦地所接受，在实行上怎能有一个为著基督的身体？可以有两种召会－为著犹太信徒的犹太召会，与为著外邦信徒的外邦召会么？这样的事是绝对不可能的。保罗对基督的身体看见了清楚的异象。他在罗马十二章五节说到一个身体，又在林前十二章十三节说，『因为我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。』不仅如此，保罗在加拉太三章二十七、二十八节说，『你们凡浸入基督的，都已经穿上了基督。没有犹太人或希利尼人，没有为奴的或自主的，也没有男和女，因为你们众人在基督耶稣里，都是一了。』虽然保罗已经看见清楚的异象，在他的头六封书信－罗马、加拉太、林前、林后、帖前与帖后－里，这异象还没有完全陈明。毫无疑问，保罗在等候时机，将他所看见的异象写出来。

7If James’ concept had been widely accepted in Asia Minor and Europe, how could there have been one Body for Christ in a practical way? Would there be two kinds of churches—a Judaic church for the Jewish believers and a Gentile church for the Gentile believers? Such a thing is utterly impossible. Concerning the Body Paul had seen a clear vision. He spoke of the one Body in Romans 12:5, and in 1 Corinthians 12:13 he said, “In one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and were all given to drink one Spirit.” Furthermore, in Galatians 3:27 and 28 Paul said, “For as many as were baptized into Christ have put on Christ. There cannot be Jew nor Greek, there cannot be slave nor free man, there cannot be male and female; for you are all one in Christ Jesus.” Although Paul had seen a clear vision, in his first six Epistles— Romans, Galatians, 1 and 2 Corinthians, and 1 and 2 Thessalonians—this vision was not yet presented in a full way. No doubt Paul was waiting for a time to put into writing the vision he had seen

主对保罗主宰的拯救

THE LORD’SS OVE REIGN RESCUE OF PAUL

8保罗看见耶路撒冷搀杂的光景，必定对这情形负担沉重。当雅各在二十一章向他陈明数万信主的犹太人，都为律法热心，又要保罗与有拿细耳人愿的一同还愿时，保罗就犹豫了，不知要怎么作。他也许对自己说，『从人来说，我该照雅各所说的去作。等我过了这紧要关头，也许有别的机会调整或澄清耶路撒冷的光景。』保罗依从雅各的题议时，可能就是这种想法。（徒二一23～26。）然而，主不许可保罗满足洁净的日期。蒙拣选的器皿保罗，是主用以完成神新约经纶惟一的一位。主怎能许可这样的一位满足洁净的日期？这洁净与圣殿、祭司体系、并流血之动物牺牲的祭有关，这一切都被神新约的经纶了结了。主不能容忍这事。因此，几乎到了最后一分钟，保罗的愿就要完成的时候，主进来了，引发一场很大的骚动。那是主对保罗运用祂主宰的权柄，拯救他脱离那困境。在行传二十一章，保罗险些被杀，他必定对此感到惧怕。倘若罗马的千夫长没有干豫，保罗必定被杀。但主主宰的手控制了一切，拯救保罗脱离那处境，并保全他的性命。后来，保罗在暴动者前分诉，（徒二一40～二二21，）被罗马人捆绑，（徒二二22～29，）并在议会前分诉（徒二二30～二三10）之后，他受到主的鼓励。按二十三章十一节，『主站在保罗旁边说，你当壮胆，你怎样在耶路撒冷郑重的为我作了见证，也必照样在罗马为我作见证。』这对保罗是莫大的鼓励，保证他不会被犹太人所杀。我们都需要对保罗在使徒行传这里的处境，有清楚的看见。

8When Paul saw the situation of mixture in Jerusalem, he must have been heavily burdened by it. Perhaps when James made his presentation to him in chapter twenty- one concerning the thousands of Jews who believed and who were zealous for the law and concerning Paul’s joining with those who had the Nazarite vow, he was hesitating what to do. Perhaps he said to himself, “Humanly speaking, I should simply do what James says. After I pass through this critical time, I may have another opportunity to adjust or clarify the situation in Jerusalem.” This may have been Paul’s thought as he complied with James’ proposal (21:23-26). The Lord, however, did not allow Paul to complete the days of the purification. Paul, a chosen vessel, was the unique one used by the Lord to carry out God’s New Testament economy. How could the Lord allow such a one to complete the days of purification, which involved the temple, the priesthood, and the offering of animal sacrifices with the shedding of blood? All these things were terminated by God’s New Testament economy. The Lord could not tolerate this. Hence, almost at the last minute, at the time when Paul’s vow was about to be completed, the Lord came in, and there was a great disturbance. That was the Lord’s exercise of His sovereignty concerning Paul to rescue him from that dilemma. In Acts 21 Paul was in danger of being killed, and he certainly must have been afraid of this. If the Roman commander had not intervened when he did, Paul certainly would have been put to death. But the Lord’ss ove reign hand controlled everything to rescue Paul from that situation and to preserve his life. Later, after Paul defended himself before the rioting Jews (21:40—22:21), was bound by the Romans (22:22-29), and defended himself before the Sanhedrin (22:30—23:10), he was encouraged by the Lord. According to 23:11, “the Lord stood by him and said, Take courage, for as you have solemnly testified concerning Me in Jerusalem, so you must also testify in Rome.” This was a great encouragement to Paul and assured him that he would not be killed by the Jews. We all need to have a clear view of Paul’s situation here at this point in Acts.

我们需要看见神的经纶，

OUR NEED TO SEE GOD’SECON O MY

且需要有时代的转移

AND TO HAVE A DISPENSATIONAL TRANSFER

9在这里我们需要接著来看今天的光景。整体看来，基督教不是那成为肉体、钉十字架、复活与升天之基督的见证。基督教里有许多的搀杂，不仅有犹太教这一种元素，还有许多别的元素。这搀杂已经到一个地步，千百万的基督徒中间，极少人知道甚么是神新约的经纶。大部分基要派的基督徒，对基督的救赎认识得相当肤浅。此外，他们教导人要合乎伦理道德来荣耀神。在你基督徒的朋友中，谁认识神新约的经纶，是要繁殖复活的基督，将这基督分赐到信徒里面，使他们能成为活的肢体，形成今世基督的身体，以彰显三一神？你在那里能找到认识这事的基督徒？

9At this point we need to go on to consider today’s situation. As a whole, Christianity is not a testimony of the incarnated, crucified, resurrected, and ascended Christ. There is a great deal of mixture in Christianity, not just of the one element of Judaism, but also of many other elements. The mixture has gone to such an extent that among the millions of Christians very few know what God’s New Testament economy is. For the most part, fundamental Christians know the redemption of Christ in a rather superficial way. In addition, they teach people to be ethical and moral in order to glorify God. Who among your Christian friends knows God’s New Testament economy to propagate the resurrected Christ and to impart this Christ into the believers so that they may be living members to form Christ’s Body in this age in order to express the Triune God? Where can you find believers who know this?

10因著今天基督徒多半没有看见神话语中，关于神新约经纶的异象，我就有负担在这本使徒行传的生命读经里，强调神的经纶。我的负担不是要摸这卷书里许多的小点。譬如，有人问我为甚么在行传十八章十八和二十六节先题百基拉，后题亚居拉，然而在林前十六章十九节却先题亚居拉，后题百基拉？我根本无心去说这些次要的事。我心里只关切时代转移的事。我们研读使徒行传时，该学著说，『主，我们需要大的转移，就是时代的转移。我们需要从堕落的犹太教、天主教、更正教，转移到神新约的经纶里。我们需要从一切宗教的事物，转移到神经纶纯正的启示里。』我们需要看见，神的心意乃是要将复活的基督分赐到我们里面以繁殖祂，使我们可以成为祂活的肢体，被祂浸透，由祂构成，好叫基督在地上可以得著一个身体作祂的彰显。然后祂要带进祂的国，接著有神新约经纶的终极完成。我们的需要是看见这事，并有时代的转移，使我们可以实际的在其中。在这些信息里，我的负担不是仅仅教导圣经，我的负担乃是要陈明，主在祂的怜悯里，从祂的话中所指示我们关于神新约经纶的事。我们若看见这异象，就不会在意反对或攻击。那些反对主恢复的人，对神新约的经纶没有看见，没有异象。我们不能否认我们已经看见这异象，我们对这异象的见证越过越刚强。我们读使徒行传时，愿我们全神贯注、全人集中于神新约经纶的异象。

10Because the majority of today’s Christians have not seen the vision concerning God’s New Testament economy in the Word, I am burdened in this Life- study of Acts to emphasize God’secon o my. It is not my burden to touch the many small points in this book. For example, someone has asked me why in Acts 18:18 and 26 Priscilla is mentioned before Aquila but in 1 Corinthians 16:19 Aquila is mentioned first and Priscilla last. I simply do not have the heart to cover these minor things. In my heart is the concern for the matter of a dispensational transfer. As we study the book of Acts, we should learn to say, “Lord, we need a great transfer, a dispensational transfer. We need to be transferred from degraded Judaism, Catholicism, and Protestantism into God’s New Testament economy. We need a transfer from all religious things into the pure revelation of God’secon o my.” We need to see that God’sin tent i on is to propagate the resurrected Christ by imparting Him into us so that we may become His living members saturated with Him and constituted of Him in order that Christ may have a Body on earth for His expression. Then He will bring His kingdom in, and following that there will be the ultimate consummation of God’s New Testament economy. Our need is to see this and to have a dispensational transfer so that we may be in it in a practical way. In these messages it is not my burden merely to teach the Bible. Rather, I am burdened to present what the Lord, in His mercy, has shown us from the Word concerning the New Testament economy of God. If we see this vision, we shall not care about opposition or attack. Those who oppose the Lord’s recovery do not have the view, the vision, concerning God’s New Testament economy. We cannot deny that we have seen this vision, and our testimony concerning it is becoming stronger and stronger. In our reading of Acts may we devote our full attention to and concentrate our entire being on the vision of God’s New Testament economy