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使徒行传生命读经 · 第6篇

藉著彼得一班同工的职事，在犹太地的繁殖（一）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (1)
1读经：使徒行传一章一至十三节。我们看过了引言（徒二1～2）与豫备，（徒一3～26，）现在来到使徒行传的第三段；这是很长的一段，从二章一节至二十八章三十一节。这一段是说到繁殖。我们已经看见，使徒行传的主题是：复活的基督在升天里，凭著那灵，藉著门徒，为著产生众召会－神的国－的繁殖。复活基督的繁殖开始于耶路撒冷，然后扩展到犹太地、撒玛利亚和全世界。在二章，有藉著彼得一班同工的职事，在耶路撒冷、犹太地并撒玛利亚繁殖的开始。
1Scripture Reading: Acts 2:1-13 Having covered the introduction (1:1-2) and the preparation (1:3-26), we come now to the third section of the book of Acts, a very long portion that goes from 2:1 through 28:31. This section is concerned with propagation. We have seen that the subject of Acts is the propagation of the resurrected Christ in His ascension, by the Spirit, through the disciples, for the producing of the churches—the kingdom of God. The propagation of the resurrected Christ begins in Jerusalem and then spreads to Judea, Samaria, and the entire world. In chapter two we have the beginning of the propagation in Jerusalem, Judea, and Samaria through the ministry of Peter’s company
两班人的职事
TWO COMPANIES OF MINISTRY
2使徒行传里有两班人的职事：彼得的一班同工和保罗的一班同工。在二至十二章我们看见彼得和他的同工所执行的职事。然后在十三至二十八章，我们看见保罗和他的同工所执行的职事。这两班人执行了复活的基督在祂升天里的繁殖。
2In Acts there are two companies of ministry: Peter’s company and Paul’s company. In chapters two through twelve we see the ministry carried out by Peter and his co-workers. Then in chapters thirteen through twenty-eight we see the ministry carried out by Paul and his co-workers. Both companies carried out the propagation of the resurrected Christ in His ascension
圣灵的浇灌
THE OUTPOURING OF THE HOLY SPIRIT
3在这繁殖里，头一件发生的事是圣灵的浇灌。这浇灌就是天上的元首在祂的身体上所执行的灵浸。关于灵浸这件事，有许多不同的教训。许多世纪以来，这些教训造成了基督徒中间的混乱。所以，关于灵浸，我们需要回到纯净的话里，将其他的教训摆在一边，只注意神圣言里的启示。
3The first thing that took place in this propagation was the outpouring of the Holy Spirit. This outpouring was the baptism in the Holy Spirit carried out by the heavenly Head upon His Body. Concerning this matter of the baptism in the Holy Spirit, there are a number of different teachings. Throughout the centuries, these teachings have caused confusion among Christians. Therefore, regarding the baptism in the Holy Spirit we need to come back to the pure Word, set aside other teachings, and pay attention to the revelation in the holy Word of God
五旬节那天主复活后第五十天
THE DAY OF PENTECOST The Fiftieth Day from the Lord’s Resurrection
4行传二章一节说，『五旬节那天到了，门徒都聚集在一处。』『五旬节』意『第五十。』这是主复活后的第五十天，从主钉十字架那个逾越节（约十九14）后的第二天（七日的第一日－路二三54～二四1）算起，中间有七个七日。这乃是七七节（申十六10）的应验。七七节也称为收割节，（出二三16，）从献上一捆初熟庄稼的那天算起，直到第七个安息日的次日。（利二三10～11，15～16。）一捆初熟之物献到神前，豫表复活的基督，在复活那天，就是安息日的次日，（约二十1，）献上给神。（约二十17。）从那一天到五旬节，正好五十天。
4Acts 2:1 says, “And when the day of Pentecost was being fulfilled, they were all together in the same place.” The word “Pentecost” means fiftieth. It was the fiftieth day from the Lord’s resurrection, seven weeks in between, counting from the second day (the first day of the week—Luke 23:54—24:1) after the Passover on which the Lord was crucified (John 19:14). It was the fulfillment of the feast of Weeks (Deut. 16:10), which was also called the feast of Harvest (Exo. 23:16), counting from the day of offering a sheaf of the firstfruits of the harvest unto the morrow after the seventh Sabbath (Lev. 23:10-11, 15-16). The offering of a sheaf of the firstfruits was a type of the resurrected Christ offered to God on the day of His resurrection (John 20:17), which was the day after the Sabbath (John 20:1). From that day to the day of Pentecost was exactly fifty days.
5收割节豫表享受复活基督所带来丰富的出产。这丰富的出产乃是经过过程之三一神包罗万有的灵，就是祂赐给所拣选的人作为福音的福，（加三14，）使他们得以享受包罗万有的基督（三一神的化身）作他们的美地。这表征信徒在五旬节那天，领受了全备供应的灵，不仅进入了美地，也在复活升天、包罗万有的基督里，有分于祂全备的丰富，（弗三8，）作为神在新约经纶里所赐完满的分。我们已经看见，五旬节是主复活后的第五十天。主复活是在祂死后三天。然而，这不像我们计算日子那样的三个整天。这三天的算法是，一天的小部分就算作一整天。这就是说，这三天的头一天是周五，是主耶稣钉十字架的那一天。主在十字架上是从上午九时到下午三时。然后在傍晚，人将祂从十字架上取下来埋葬了。按照犹太人计算日子的方法，那天其余的部分就算作一整天。因此，三天是从头一天末了一部分算起。不仅如此，按照犹太人计算日子的方法，一天不是从早晨开始，乃是从晚上开始。例如，创世记一章五节说，『有晚上，有早晨，这是头一日。』如果我们把一天的部分算作一整天，这样，从主耶稣埋葬的周五晚，到祂复活的早晨，乃是三天。周五后半是第一天，周六整天是第二天，而所谓的礼拜天的一部分是第三天。实际上，主在坟墓里的时间可能不到四十小时。第三天清早，也许在死后不到四十小时，主耶稣就复活了。
5The feast of Harvest typifies the enjoyment of the rich produce brought in by the resurrected Christ. This rich produce is the all-inclusive Spirit of the processed Triune God given by Him to His chosen people as the blessing of the gospel (Gal. 3:14) so that they may enjoy the all-inclusive Christ (the very embodiment of the Triune God) as their good land. This signifies that the believers, through receiving the bountiful Spirit on the day of Pentecost, not only have entered into the good land, but also have participated in the bountiful riches of the all - inclusive Christ (Eph. 3:8) in His resurrection and ascension as God’s full allotment in His New Testament economy. We have seen that Pentecost was the fiftieth day from the Lord’s resurrection. The Lord’s resurrection was three days after His death. However, these were not three full days as we count days. Regarding these three days, a small part of a day was counted as a whole day. This means that the first of the three days, a Friday, was the day on which the Lord Jesus was crucified. The Lord was on the cross from nine o’clock in the morning until three o’ clock in the afternoon. Then, in the evening, He was taken down from the cross and buried. According to the Jewish way of reckoning days, the remaining part of that day was counted as a whole day. Hence, the three days were counted from the last part of the first day. Furthermore, according to the Jewish way of counting days, a day began not in the morning but in the evening. For example, Genesis 1:5 says, “And the evening and the morning were the first day.” If we count part of a day as a whole day, then from the Friday evening when the Lord Jesus was buried to the morning of His resurrection would be three days. The last part of Friday is one day; the whole of Saturday is the second day; and part of what is today called Sunday is the third day. However, the actual time the Lord was in the tomb may be less than forty hours. In the early part of the third day, perhaps less than forty hours after He died, the Lord Jesus was resurrected.
6主复活的日子，就是主日，乃是安息日之后的第一天。犹太人的安息日当然是在周六。主复活是在七日的第一日，安息日的次日。如果我们从主钉十字架那个逾越节后的第二天算起，五旬节乃是主复活后的第五十天。所以，主复活与五旬节之间有七周，五旬节也是在主日，七日的第一日。
6The day of the Lord’s resurrection, the Lord’s Day, was the first day after the Sabbath. The Jewish Sabbath, of course, was on Saturday. The Lord was resurrected on the first day of the week, which was the day after the Sabbath. If we count from the second day after the Passover on which the Lord was crucified, Pentecost was the fiftieth day from His resurrection. Therefore, there were seven weeks in between the Lord’s resurrection and Pentecost, which also was on the Lord’s Day, the first day of the week
收割节的应验
The Fulfillment of the Feast of Harvest
7五旬节是七七节的应验，这节也称为收割节。（出二三16。）五旬节与美地丰富出产的收成、收割有密切的关联。五旬节是献上一捆初熟庄稼之后的第五十天。利未记二十三章十、十一节论到11一捆初熟的庄稼，说，『你要告诉以色列人说，你们进了我赐给你们的地，收割庄稼的时候，要把一捆初熟的庄稼带给祭司。他要在耶和华面前摇这一捆，使你们蒙悦纳；祭司要在安息日的次日摇这一捆。』（另译。）然后百姓要从献上一捆初熟庄稼的那日起，计算七个安息日：『你们要从安息日的次日，就是从你们把摇祭的禾捆带来的那日起，算是七周。到第七个安息日的次日，共计五十天；你们就要献新的素祭给耶和华。』（利二三15～16，另译。）按照利未记二十三章，要将初熟的庄稼一捆，在安息日的次日当作摇祭献给耶和华。这捆初熟的庄稼，豫表基督在复活里是初熟的果子。（林前十五20，23。）在旧约里，庄稼成熟的时候，要将初熟的庄稼一捆献给神。这一捆豫表在复活那天献给神的复活基督。基督在复活里当作初熟的果子献上，与祂隐密的升到父那里有关。当马利亚想要摸祂，主对她说，『不要摸我，因我还没有升到父那里；你往我弟兄那里去，告诉他们说，我要升到我的父，也是你们的父那里，到我的神，也是你们的神那里。』（约二十17。）主在复活那天，升到父那里去，这是隐密的升天，比祂在门徒眼前公开的升天早四十天。在复活那天清晨，祂升到天上去满足父。祂复活的新鲜先给父享受，正如在豫表上，初熟的庄稼要先献给神。
7Pentecost was the fulfillment of the feast of Weeks, and this feast was also called the feast of Harvest (Exo. 23:16). Pentecost is very closely related to the harvest, to the reaping of the rich produce of the good land. Pentecost was fifty days after the offering of a sheaf of the firstfruits of the harvest. Concerning the sheaf of the firstfruits of the harvest, Leviticus 23:10 and say, “Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it.” Then the people were to count seven Sabbaths from the day of the offering of the sheaf of the firstfruits of the harvest: “And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: even unto the morrow after the seventh sabbath shall ye number fifty days” (Lev. 23:15-16). According to Leviticus 23, a sheaf of the firstfruits of the harvest was offered to the Lord as a wave offering on the morrow after the Sabbath. That sheaf of the firstfruits was a type of Christ as the firstfruit in resurrection (1 Cor. 15:20, 23). In the Old Testament, when the harvest was ripe, a sheaf of the firstfruits of that harvest was offered to God. This sheaf is a type of the resurrected Christ offered to God on the day of His resurrection. The offering of Christ as the firstfruit in resurrection involves His secret ascension to the Father. When Mary wanted to touch Him, He said to her, “Do not touch Me, for I have not yet ascended to the Father; but go to My brothers and say to them, I ascend to My Father and your Father, and My God and your God” (John 20:17). On the day of His resurrection the Lord ascended to the Father. This was a secret ascension, forty days prior to His public ascension in the sight of His disciples. On the day of resurrection, early in the morning, He ascended to satisfy the Father. The freshness of His resurrection was first for the Father’s enjoyment, as the firstfruit of the harvest was brought first to God in type.
8许多基督徒不知道，基督在复活那天清晨隐密的升到父那里。当然，四十天以后祂公开的升天。主在复活那天升上诸天，将祂自己当作神初熟的庄稼献上，使父神满足。那是隐密的升天。五旬节是在五十天以后。
8Many Christians do not realize that Christ secretly ascended to the Father early in the morning on the day of His resurrection. Of course, He ascended openly forty days later. On the day of His resurrection the Lord went to the heavens to offer Himself as the firstfruit of God’s harvest for the satisfaction of God the Father. That was a secret ascension. The day of Pentecost was fifty days later
享受复活基督的丰富
The Enjoyment of the Riches of the Resurrected Christ
9正如我们所指出的，五旬节是七七节的应验，七七节也称为收割节。收割节豫表享受复活基督所带来丰富的出产。很少圣经读者充分注意一个事实：五旬节实际上是指收割节，而收割节是豫表享受复活基督的一切丰富。这丰富的出产实际上就是包罗万有的灵。你知道在五旬节那天发生了甚么事？在那一天，包罗万有的灵浇灌下来了。这灵是经过过程之三一神丰富的出产，是祂赐给所拣选的人作为福音之福的。加拉太三章十四节论到这事说，『为叫亚伯拉罕的福，在基督耶稣里可以临到外邦人，使我们藉著信，可以接受所应许的那灵。』这指明福音独一的福不是天堂，甚至也不是赦罪；福音独一的福乃是那灵，就是经过过程之三一神那包罗万有的灵。这灵作为福音的福赐给我们，使我们得以享受包罗万有的基督这三一神的化身，作我们的美地。在豫表里，有逾越节和五旬节（又称七七节和收割节）。收割节豫表享受在复活里的基督，而逾越节豫表在钉十字架里作神羔羊的基督。所以，逾越节指基督钉十字架。基督钉十字架已经成为一个节期，称为逾越节。在这节里，我们享受在祂的钉十字架里作救赎羔羊的基督。基督被钉十字架三天以后，从死人中复活。五十天以后，升天的基督将自己这包罗万有的灵，就是三一神的终极完成，浇灌在信徒身上。那灵的浇灌就是收成的享受。
9As we have pointed out, the feast of Pentecost was the fulfillment of the feast of Weeks, which was also called the feast of Harvest. The feast of Harvest typifies the enjoyment of the rich produce brought in by the resurrected Christ. Not many readers of the Bible pay adequate attention to the fact that Pentecost actually refers to the harvest and that the harvest typifies the enjoyment of all the riches of the resurrected Christ. This rich produce is actually the all-inclusive Spirit. Do you know what happened on the day of Pentecost? On that day there was the outpouring of the all - inclusive Spirit. This Spirit is the rich produce of the processed Triune God given by Him to His chosen people as the blessing of the gospel. Concerning this, Galatians 3:14 says, “In order that the blessing of Abraham might come to the nations in Jesus Christ, that we might receive the promise of the Spirit through faith.” This indicates that the unique blessing of the gospel is not heaven or even the forgiveness of sins; the unique blessing of the gospel is the Spirit, even the all-inclusive Spirit of the processed Triune God. This Spirit as the blessing of the gospel is given to us so that we may enjoy the all-inclusive Christ, who is the embodiment of the Triune God, as our good land. In typology we have both the feast of Passover and the feast of Pentecost, called the feast of Weeks and also the feast of Harvest. The feast of Harvest typifies the enjoyment of Christ in His resurrection, whereas the Passover typifies Christ as the Lamb of God in His crucifixion. The Passover, therefore, refers to the crucifixion of Christ. Christ’s crucifixion has become a feast, called the feast of Passover. In this feast we enjoy Christ in His crucifixion as the redeeming Lamb. Three days after His crucifixion, Christ rose up from among the dead. Fifty days later, the ascended Christ poured Himself out upon His believers as the all-inclusive Spirit, that is, as the ultimate consummation of the Triune God. That pouring out of the Spirit is the enjoyment of the harvest.
10旧约里有逾越节，献上一捆初熟的庄稼，然后有收割节，就是五旬节。在逾越节，基督为了救赎我们被钉十字架，使我们可以享受祂。三天以后，在复活那天，神将自己当作初熟的果子献给神。神不要马利亚摸祂，原因是祂要到父那里，在祂复活的新鲜里，献上自己给父享受。主在祂复活那天升上诸天，也在晚上向门徒显现。祂将自己向门徒启示以后，就把自己这赐生命的灵吹到他们里面。基督复活那天，应验了初熟庄稼的豫表。五十天以后，五旬节那天，就有对美地丰富出产之收成的享受。那是豫表基督成了祂赎民完满的享受，作为赐生命的灵从诸天浇灌在他们身上。藉著那灵的浇灌，神的子民可以享受包罗万有的基督作他们的美地。他们在五旬节那天接受全备的灵，这不仅指明他们进入了美地，也指明他们在那复活升天、包罗万有的基督里，有分于祂全备的丰富，作为神在新约经纶里所赐完满的分。出埃及二十三章十九节上半说，『地里首先初熟之物，要送到耶和华你神的殿。』我们已经看见，初熟之物的禾捆豫表在复活里的基督。基督这初熟的果子，乃是新且新鲜的。在祂复活的早晨，祂要直接到父那里去，将自己当作初熟的果子献给父。但是祂被马利亚耽搁了，马利亚享受了祂这复活的『禾捆。』甚至在父神享受复活的基督以前，马利亚就对主有一点这样的享受。
10In the Old Testament we have the Passover, the offering of a sheaf of the firstfruit of the harvest, and then the feast of Harvest, Pentecost. On the Passover Christ was crucified for our redemption so that we might enjoy Him. Then, three days later, on the day of His resurrection, He offered Himself to God as the firstfruit. The reason He did not want Mary to touch Him was that He was going to the Father to offer Himself in the freshness of His resurrection for the Father’s enjoyment. On the day of His resurrection the Lord went to the heavens and also appeared to the disciples in the evening. After revealing Himself to the disciples, He breathed Himself into them as the life-giving Spirit. On the day of Christ’s resurrection there was the fulfillment of the type of the firstfruit of the harvest. Then fifty days later, on the day of Pentecost, there was the enjoyment of the harvest of the rich produce of the good land. That was a type of Christ becoming the full enjoyment to His redeemed people as the life-giving Spirit poured out upon them from the heavens. Through the outpouring of the Spirit, God’sp eople may enjoy the all-inclusive Christ as their good land. Their receiving of the bountiful Spirit on the day of Pentecost indicates not only that they have entered into the good land, but also that they participate in the bountiful riches of the all-inclusive Christ in His resurrection and ascension as God’s full allotment in His New Testament economy. Exodus 23:19a says, “The first of the firstfruits of thy land thou shalt bring into the house of the Lord thy God.” We have seen that the sheaf of the firstfruit typifies Christ in His resurrection. As the firstfruit, Christ is new and fresh. On the morning of His resurrection, He intended to go directly to the Father and present Himself to the Father as the firstfruit. However, He was detained by Mary, who enjoyed Him as the “sheaf” in resurrection. Even before God the Father enjoyed the resurrected Christ, Mary had some enjoyment of Him in this way
享受基督作初熟的果子和收成
Enjoying Christ as the Firstfruit and as the Harvest
11基督的升天有隐密的一面，也有公开的一面，我们需要对这事实有深刻的印象。基督隐密的升天，发生在祂复活的那天早晨；祂公开的升天，发生在四十天以后，祂在门徒眼前从橄榄山升天。基督隐密的升天，乃是为著将自己当作在复活里初熟的果子献给父。同一天稍后，祂回到门徒那里，将自己吹到门徒里面。这样，他们就有分于对基督作初熟庄稼之禾捆的享受。门徒享受了基督作初熟的果子后，接著在五旬节那天享受祂作收成。享受素质的灵，就是享受初熟之物的禾捆。但享受经纶的灵，乃是公开的享受基督作收成。我们不该忽略了享受基督作收成。有些人也许想要像马利亚，在主复活的早晨与主相见；或者至少像门徒，晚上与主相见。我们都需要完满的享受基督作收割节。对基督的享受，乃是直到祂这召会的头，将自己作经纶的灵浇灌在祂身体上的时候，才是完满的。藉著五旬节那天的浇灌，对基督的享受就成为完满的。对基督作收成的完满享受，实际上就是包罗万有赐生命的灵，作为经过过程之三一神的完成临到我们。不仅如此，就如加拉太三章十四节所说的，这灵乃是福音的福。保罗在腓立比一章十九节说到耶稣基督之灵全备的供应。我们所领受作初熟庄稼的供应是新鲜的，却不是全备的。惟有当我们有了收成时，我们才有全备的供应。这就是说，直到那灵在经纶一面浇灌在基督的身体上，主的子民对基督才有完满的享受。当经纶的灵在五旬节那天浇灌在基督的身体上时，对基督的享受就成为全备的。现在的供应乃是耶稣基督之灵全备的供应，这灵就是福音的福。福音的福实际上就是三一神经过过程，成为包罗万有赐生命的灵，临到所有的信徒。这是对升天的基督全备的享受。
11We need to be impressed with the fact that regarding Christ’s ascension there is a secret aspect and also an open aspect. Christ’s secret ascension took place on the morning of the day of His resurrection. His open ascension took place forty days later, when He ascended in the sight of His disciples from Mount Olivet. Christ’s secret ascension was for the presenting of Himself to the Father as the firstfruit in His resurrection. Later on the same day He came back to the disciples and breathed Himself into them. In this way they participated in the enjoyment of Christ as the sheaf of the firstfruit of the harvest. After enjoying Christ as the firstfruit, the disciples went on to enjoy Him as the harvest on the day of Pentecost. To enjoy the essential Spirit is to have the enjoyment as the sheaf of the firstfruit. But to enjoy the economical Spirit is to have the enjoyment of Christ as the harvest in an open, public way. We should not neglect the enjoyment of Christ as the harvest. Some may want to be like Mary, who met with the Lord on the morning of His resurrection, or at least like the disciples, who met with Him in the evening. We all need the full enjoyment of Christ as the feast of Harvest. The enjoyment of Christ did not become full until He, as the Head of the church, poured Himself out upon His Body as the economical Spirit. Through this outpouring on the day of Pentecost, the enjoyment of Christ became full. This full enjoyment of Christ as the harvest is actually the all-inclusive life-giving Spirit as the consummation of the processed Triune God reaching us. Furthermore, as mentioned in Galatians 3:14, this Spirit is the blessing of the gospel. In Philippians 1:19 Paul speaks of the bountiful supply of the Spirit of Jesus Christ. The supply we receive as the firstfruit of the harvest is fresh, but it is not bountiful. Only when we have the harvest do we have the bountiful supply. This means that not until the Spirit was poured out economically upon the Body of Christ did the Lord’sp eople have the full enjoyment of Christ. When the economical Spirit was poured out upon the Body of Christ on the day of Pentecost, the enjoyment of Christ became bountiful. Now the supply is the bountiful supply of the Spirit of Jesus Christ, and this Spirit is the blessing of the gospel. The blessing of the gospel is actually the Triune God processed to become the all-inclusive life-giving Spirit reaching all the believers. This is the bountiful enjoyment of Christ in His ascension.