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使徒行传生命读经 · 第8篇

藉著彼得一班同工的职事，在犹太地的繁殖（三）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (3)
1读经：使徒行传一章一至十三节。在本篇信息中，我们要来看说方言这件事。在五旬节那天，约珥豫言的应验含示说方言的事。
1Scripture Reading: Acts 2:1-13 In this message we shall consider the matter of speaking in tongues. The fulfillment of Joel’s prophecy on the day of Pentecost implies tongue-speaking
说话的象征
A SYMBOL OF SPEAKING
2行传二章三节说，『又有舌头如火焰向他们显现出来，分开落在他们各人身上。』这里的『舌头』是说话的象征，象征神经纶的能力之灵主要是为著说话。这灵乃是说话的灵。
2Acts 2:3 says, “And there appeared to them tongues as of fire, which were divided and sat on each one of them.” Here “tongues” are a symbol of speaking, symbolizing that God’s economical Spirit of power is mostly for speaking. He is the speaking Spirit
3三节说，舌头如火焰，落在那一百二十人身上。这节的『火焰』象征为著在神经纶行动里炼净并推动的焚烧能力。动词『落』字在原文是单数的，指明是一个舌头落在他们各人身上。
3Verse 3 says that tongues as of fire sat on each of the one hundred and twenty. In this verse “fire” symbolizes burning power for purging and motivating in God’s economical move. The fact that the verb “sat” is singular indicates that one tongue sat on each one of them
都被圣灵充溢
ALL FILLED WITH THE HOLY SPIRIT
4四节说，『他们就都被圣灵充溢，并且按著那灵所赐的发表，用别种不同的语言说起话来。』这里的『都』只形容『充溢，』并不形容『说起话来；』所以不能用以证明，所有被圣灵充溢的门徒都说方言。
4Acts 2:4 says, “And they were all filled with the Holy Spirit, and they began to speak in different tongues, even as the Spirit gave them to speak out.” Here “all” modifies only “filled” in the first clause, not “began to speak” in the second clause. The word “all” cannot be used as evidence that all the disciples who were filled with the Holy Spirit began to speak in tongues
不都说方言
Not All Speaking in Tongues
5我们需要仔细读行传二章四节，注意那里的标点符号。请注意，『被圣灵充溢』之后有逗点。这节说，『他们就都被圣灵充溢，并且按著那灵所赐的发表，用别种不同的语言说起话来。』『充溢』之后的逗点可以帮助我们看见，『都』不是既形容『充溢，』又形容『说起话来。』这里有两个述词：『充溢』和『说起话来。』我们需要分辨形容语『都，』是形容两个述词，还是只形容第一个述词。如果是形容两个述词，四节就是说，众人都说方言。但如果只形容第一个述词，这节就是说，他们都被圣灵充溢，但不都说方言。如果路加的意思是众人都说方言，他应当在『用』字前面，再次使用『都』字。
5We need to read verse 4 carefully, paying attention to the punctuation. Notice that there is a comma after “Holy Spirit.” This verse says, “And they were all filled with the Holy Spirit, and they began to speak in different tongues, even as the Spirit gave them to speak out.” The comma after “Holy Spirit” may help us to see that “all” does not modify both “filled” and “began to speak.” Here we have two predicates: “were filled” and “began to speak.” We need to have the discernment to know whether the modifier “all” modifies both predicates or only the first predicate. If it modifies both predicates, then verse 4 is saying that all spoke in tongues. But if it modifies only the first predicate, then this verse is saying that all were filled with the Holy Spirit, but not all spoke in tongues. If Luke’s meaning is that all spoke in tongues, he should have used the word “all” a second time, before the word “began.”
6根据文法，四节不是说，众人都被圣灵充溢，并且都用别种不同的语言说起话来。例如，假定我们说，『所有的圣徒都来到聚会中，他们就开始祷告。』这意思是每个人都祷告么？不，不是这个意思。同样的，四节不是说，凡被圣灵充溢的都说方言。那些提倡今天那种说方言的人，也许坚持二章四节的『都，』既形容第一个述词，又形容第二个述词。他们可能用这节作根据，宣称在五旬节那天，一百二十人个个都说了方言。然而，我花了许多时间研读这节，我有把握的说，『都』并不形容第二个述词。相反的，这字只指明那一百二十人都被圣灵充溢。所以，四节并不指明他们都说方言。
6According to grammar, verse 4 is not saying that all were filled with the Holy Spirit and that all began to speak in different tongues. For example, suppose we said, “All the saints came into the meeting, and they began to pray.” Does this mean that everyone prayed? No, this is not the meaning. Likewise, verse 4 is not saying that all those who were filled with the Holy Spirit spoke in tongues. Those who promote today’s tongue-speaking may insist that “all” in 2:4 modifies the second predicate as well as the first. Then they may go on to use this verse as a basis for claiming that on the day of Pentecost each of the one hundred and twenty spoke in tongues. However, after spending much time in studying this verse, I have the assurance to say that “all” does not modify the second predicate. On the contrary, this word indicates only that all of the one hundred and twenty were filled with the Holy Spirit. Therefore, verse 4 does not indicate that they all spoke in tongues
听得懂的语言
An Understandable Language
7二章四节的『语言』指六、八节的本地话。门徒是加利利人，（徒二7，）竟说起各国不同的地方方言，就是那些从世界各地来过节的人所说的。这是有力的证明，方言必定是听得懂的语言，不仅是舌头所发出的声音。四节的『发表，』在原文是『一个特别的辞，特意选来指明清晰、高声的发言。』（Vincent，文生。）我们已经指出，四节的『语言』就是地方方言。关于这一点，五至八节说，『那时，有犹太人，就是从天下各国来的虔诚人，住在耶路撒冷。这声音一响，许多人都来在一起，各人因听见门徒用听众各人的本地话讲论，就感困惑。他们都惊讶希奇，说，看哪，这些说话的不都是加利利人么？我们各人怎么听见他们说我们生来所用的本地话？』五节的犹太人，是从散居之地来到耶路撒冷过五旬节的虔诚犹太人。十节说到入犹太教的人，就是改信犹太教的外邦人。（徒六5，十三43。）六、八节的『本地话，』与四节的『语言』是同义辞。
7The “tongues” spoken in 2:4 were dialects (vv. 6, 8). The disciples were Galileans (v. 7), yet they spoke the different foreign dialects of the attendants who came from various parts of the world. This is strong proof that tongue - speaking must be an understandable language, not merely a voice or sound uttered by the tongue. The Greek word rendered “speak out” in verse 4 is “a peculiar word, and purposely chosen to denote the clear, loud utterance” (Vincent). We have pointed out that the tongues in verse 4 were dialects. Concerning this, verses 5 through 8 say, “Now there were Jews dwelling in Jerusalem, devout men from every nation under heaven. And when this sound occurred, the multitude came together and were confounded, because each one heard them speaking in his own dialect. And they were all amazed and marveled, saying, Look, are not all these who are speaking Galileans? And how is it that we each hear them in our own dialect in which we were born?” The Jews in verse 5 were devout Jews who came from their dispersion to Jerusalem to keep the feast of Pentecost. Verse 10 speaks of proselytes, Gentiles who were converted to Judaism (6:5; 13:43). The word “dialect” in verses 6 and 8 is synonymous with “tongues” in verse 4.
8按照十一节，众人惊讶说，我们『听见他们用我们的语言，讲说神的大作为。』这里的『语言，』希腊文是，格罗撒，在行传二章里用以指两件东西：三节的舌头，指说话的器官；以及四节和十一节的语言，指六节和八节的『本地话。』这项证据使人没有理由能说，说方言（tongue-）只是用舌头这说话的器官所发出的声音。说方言必定是说一种『本地话』（dialect），因为门徒所说的语言(tongues－徒二4，11），乃是
8According to verse 11, the people exclaimed, “We hear them speaking in our own tongues the great things of God.” The Greek word for “tongues” here is glossa. In this chapter glossa is used for two things: the speaking glossa organ (v. 3) and dialects (vv. 4, 11), referring to the dialects in verses 6 and 8. This evidence affords no ground to say that tongue - speaking may be merely a voice or sound uttered by the tongue, the speaking organ. Rather, tongue - speaking must be a dialect, speaking because what the disciples spoke in tongues were all different dialects. In this sense, tongues and dialects are synonyms, interchangeably used in these verses.
不同的『本地话』（dialects－徒二6，
98）。就这一面说，语言（tongues）和
9
10本地话（dialects）是同义辞，都是指地方方言，在这些经文里交互使用。
10
11那些提倡说方言的人坚持，说出来的方言不需要是听得懂的人类语言。他们宣称，说方言只是发出某种声音。提倡说方言的人需要这样说，因为今天许多所谓的方言不是地方方言，乃是无意义的声音。然而，五旬节那天所说的方言，却是圣灵所造成的神迹。所以，五旬节那天说方言的加利利人，说话不带著加利利口音。『各人因听见门徒用听众各人的本地话讲论。』虽然五旬节那天所说的方言是地方方言，但你不可能听见今天说方言的人，在为著这目的举行的聚会中，说任何的地方方言。
11Those who promote tongue-speaking may insist that it is not necessary for the tongue that is spoken to be an understandable human language. They may claim that to speak in tongues is simply to utter some kind of sound. Promoters of tongue-speaking need to say this because much of today’ss o-called tongues are not dialects but meaningless sounds. However, the tongues spoken on the day of Pentecost were a miracle caused by the Holy Spirit. Therefore, the Galileans who spoke in tongues on the day of Pentecost did not speak with a Galilean accent. “Each one heard them speaking in his own dialect.” Although the tongues spoken on the day of Pentecost were dialects, it is not likely that you will hear any dialects spoken by today’s tongue-speakers in meetings held for that purpose
12一九三六年的一天，我和一位灵恩派领头的传教士谈论行传二章的这些经节。我手中拿著希英对照新约向他指出，这里glossa（格罗撒）有两种用法：一是指舌头，就是说话的器官；一是指一种地方方言。他无法回答我，却拍著我的头说，『你的头太大了。』虽然我本人实行过所谓的说方言，也带著别人这样作，但在我和那位传教士谈话以后，就放弃这种实行了。我开始领悟，许多所谓的说方言不是神奇的说一种地方方言，乃是人工造出来的。我们这里强调的点是，五旬节那天所说的方言，是真正的地方方言，不仅仅是舌头发出的声音。
12One day, in 1936, I had a talk with a leading Pentecostal missionary concerning these verses in Acts 2. Holding my Greek-English Interlinear New Testament in my hand, I pointed out to him that here glossa is used in two ways: to denote the tongue, the speaking organ, and to denote a dialect. He was not able to answer me, but instead patted me on the head and said, “Your head is too big.” Although I myself had practiced so - called tongue - speaking and had led others to do so, I dropped this practice after speaking with that missionary. I came to realize that much of what is called tongue-speaking is not the miraculous speaking of a dialect, but something humanly manufactured. The point we are emphasizing here is that the tongues spoken on the day of Pentecost were genuine dialects and not merely sounds uttered by the tongue.
一些有关说方言的事例
SOME CASES RELATED TO TONGUE-SPEAKING
13在一九六三年的夏季训练中，我请一位弟兄将一篇灵恩派杂志的文章读给受训的人听。那篇文章的作者说，他接触过二百位自称说方言的人。那二百人都怀疑他们所说的方言是真实的，没有一位例外。然后我问受训的人，五旬节那天，彼得和其他的人有没有怀疑他们所说的方言是否真实。彼得和其他的人必是没有这样的疑惑。然而，那篇杂志的文章所题那二百位说方言的人有疑惑，因为他们所说的方言不是真实的。
13During the summer training in 1963, I asked a brother to read to the trainees an article from a certain charismatic magazine. The writer of that article said that he had contacted two hundred people who claimed to speak in tongues. Without exception, all of those two hundred doubted that the tongues they spoke were genuine. Then I asked the trainees if Peter and the others on the day of Pentecost had any doubt whether the tongues spoken by them were genuine. Certainly Peter and the others had no such doubts. However, the two hundred tongue-speakers mentioned in that magazine article had doubts because the tongues they spoke were not genuine
14一九六三年初，我应邀至圣地牙哥一个基督教团体去说话。这个团体大力强调说方言。在一次聚会中，一位女士说了短短几句方言，然后一位青年人长篇大论的繙那些话。会后我问该团体带头的人，他认为繙译那女士方言的话是否真实。他告诉我，他怀疑那些繙出来的话是真实的。然后我问他，既然我们有一位丰富的基督可以供应人，为甚么还要有这种作法。我说，『弟兄，我们有包罗万有的基督，我们传讲祂还不彀么？』他对我的问题无辞以对。我们在圣地牙哥访问的时候，该团体另一位带头的人告诉我们，他得著了说中国话的能力。有一天，他发出一些奇特的声音，他-信他在说中国话。我和另一位说中国话的弟兄向他指出：我会说国语，另一位弟兄会说广东话，并且我们二人对别的中国方言也懂得一些，但他说的话，我们一个字也听不懂。然而这位自称会说中国话的人，继续发出一些不同的声音。我们还是告诉他，我们认不出那些声音是中国话的甚么字。他听到这话很失望。在他自欺的想法里，他以为他能说中国话。但他所讲以为是中国话的，其实是自创的语言。这样的事件在今天的灵恩派里常常见到。
14Earlier in 1963 I was invited to speak at a certain Christian group in San Diego. This group strongly emphasized tongue-speaking. In one of the meetings a woman gave a short word in tongues. Then a young man gave a long interpretation of that word. After the meeting, I asked the leader of the group if he thought that the interpretation of the woman’sword in tongues was genuine. He told me that he doubted that the interpretation was genuine. Then I asked him why he engaged in such practices, since we have a rich Christ to minister to others. I said, “Brother, we have the all-inclusive Christ. Isn’t it sufficient for us to preach Him?” He had nothing to say in response to my question. While we were visiting there in San Diego, another leader in the group told us that he had been given the ability to speak Chinese. One day he uttered certain peculiar sounds, believing that he was speaking the Chinese language. I and another Chinese- speaking brother pointed out to him that we could not understand a word he said, even though I spoke Mandarin, the other brother spoke Cantonese, and we both had some understanding of other Chinese dialects. Nevertheless, this one who claimed that he could speak Chinese proceeded to utter some different sounds. We also had to tell him that we could not recognize those sounds as words in the Chinese language. When he heard this, he was disappointed. In his self-deception he thought that he was able to speak Chinese. But the Chinese he thought he was speaking was actually a self-made language. Such incidents are common in today’s Pentecostalism
15最近我看到一位语言学家写的一篇文章，指出从古到今有些人经历过一种称为『恍惚现象』的发声。今天许多所谓的方言，可以看作是一种恍惚现象，并不是真正的语言。
15Recently I learned of an article, written by a linguist, which points out that from ancient times until the present certain peoples have experienced utterances called “ecstatic phenomena.” Since much of today’ss o-called tongue-speaking is not a genuine language, it also may be considered an ecstatic phenomenon.
16我再给你们两个说不真实方言的例子。在一个聚会中，有位女士说方言，繙出来的话是这样：『我的百姓阿，时间已经短促。我要快快回来。要儆醒祷告。』然后在同一天另一个聚会中，同一位女士又说一些方言。第二次说的方言和第一次说的几乎完全一样。然而，这次繙出来的话是：『我的百姓阿，你们非常松散、随便。我警告你们，你们若不改变，我就要从我口中把你们吐出去。』虽然每次的方言几乎都完全一样，但繙出来的话却大不相司。当然，这些说的不是真正的方言。我要题到的另一个事例是几年前在台湾发生的。一个灵恩派团体租了一个大体育馆聚会。那个体育馆可以容纳一万二千人，但是那次只二、三千人参加聚会。结果，这个灵恩派团体没有钱付体育馆的租金。在他们的聚会中，有人说了方言，然后有繙出来的话。繙方言的人说，主要他们中间一位非常有钱的女士付租金。然后这位女士也说了方言，并且繙出她所说的话。她繙出来的话声称，主已经告诉她不要付租金了。这进一步说出，今天许多的方言都不是真实的。有些所谓说方言的人，也说过一些已证实是虚假的豫言。例如，在一九六三、六四年间，有报纸报导灵恩派的豫言说，地震要侵袭洛杉矶，该城要陷入海洋里。然而，所豫言地震的日期过了，甚么事也没有发生。当然，豫言没有应验，就足以证明那些豫言是虚假的。那些自称说方言的人，应当看看自己的经历，特别需要查看说方言时，所发出来的是不是本地话，是不是人听得懂的语言。他们若是诚实，许多人就会承认，说方言时所说的不是一种地方方言。但是我们已经从行传二章指出，在五旬节那天，那些被圣灵充溢的人所说的，乃是人认得出的地方方言。所以，真正的方言不仅仅是一种声音。真正的方言乃是一种地方方言。
16Let me give you two further examples of tongue- speaking that is not genuine. In a meeting a woman gives a word in tongues. The interpretation goes like this: “My people, the time is short. I am coming back quickly. Be watchful and pray.” Then in another meeting on the same day the same woman gives another word in tongues. This second word in tongues is almost identical to the first. However, this time the interpretation goes, “My people, you are very loose and careless. I warn you that if you do not change, I will vomit you out of My mouth.” Although the tongue- speaking in each case is almost exactly the same, the interpretation is very different. To be sure, these are not instances of genuine tongue-speaking. Another case I would mention took place in Taiwan a few years ago. A Pentecostal group rented a large stadium for some meetings. That stadium can seat twelve thousand people, but only two or three thousand attended the meetings. As a result, this Pentecostal group did not have the funds to pay for the rental of the stadium. In a meeting of those people, someone spoke in tongues, and then the interpretation was given. The one who gave the interpretation said that the Lord wanted a certain woman among them, who was very wealthy, to pay the rent. Then this very woman spoke in tongues and interpreted what she had spoken. In her interpretation she claimed that the Lord had told her not to pay the rent. This is a further illustration that much of today’s tongue-speaking is not genuine. Some of those involved in so-called tongue-speaking have also given prophecies that have been proved false. For example, in 1963 and 1964 there were newspaper reports about Pentecostal prophecies which said that an earthquake would strike the city of Los Angeles and that the city would fall into the ocean. However, the date of the predicted earthquake passed, and nothing happened. To be sure, this lack of fulfillment is sufficient to prove that those prophecies were false. Those who claim to speak in tongues should consider their experience. In particular, they need to check if what they utter when speaking in tongues is a dialect, an understandable language. If they are honest, many will admit that when they speak in tongues, they do not speak a dialect. But as we have pointed out from chapter two of Acts, what was spoken by those who were filled with the Holy Spirit on the day of Pentecost was a recognizable dialect. Genuine tongue-speaking, therefore, is not merely a voice or a sound. Genuine tongue-speaking is a dialect