使徒行传生命读经 · 第9篇

藉著彼得一班同工的职事，在犹太地的繁殖（四）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (4)

1读经：使徒行传2:14-47，马太福音16:19。在行传二章一至十三节有犹太信徒的灵浸。然后在二章十四至四十七节有彼得对犹太人的第一篇信息。在二章的这部分里，我们看见基督与召会。首先，彼得说到基督。然后在这章的末了，有论到召会生活的话。

1Scripture Reading: Acts 2:14-47; Matt. 16:19 In 2:1-13 we have the baptism of the Jewish believers in the Holy Spirit. Then in 2:14-47 we have Peter’s first message to the Jews. In this part of chapter two we see Christ and the church. First, Peter spoke Christ. Then toward the end of the chapter we have a word concerning the church life

彼得首先用钥匙

PETER’S FIRST USE OF THE KEYS TO OPEN

为犹太人开了国度的门

THE DOOR OF THE KINGDOM FOR THE JEWS

2彼得对犹太人的第一篇信息，是他第一次使用钥匙，为犹太人开了国度的门。彼得看见主耶稣是基督，是活神的儿子这异象以后，（太十六16，）主对他说，『我要把诸天之国的钥匙给你，凡你在地上捆绑的，乃是在诸天之上已经捆绑的；凡你在地上释放的，乃是在诸天之上已经释放的。』（太十六19。）根据历史，这里的钥匙共有两把：在五旬节那天，彼得用了一把，为犹太信徒开了进诸天之国的门；（徒二38～42；）在哥尼流家里，他用了另一把，为外邦信徒开了进诸天之国的门。（徒十34～48。）因此，在五旬节那天，彼得用了这两把钥匙中的第一把。

2Peter’s first message to the Jews was his first use of the keys to open the door of the kingdom for the Jews. After Peter saw the vision concerning the Lord Jesus being the Christ, the Son of the living God (Matt. 16:16), the Lord said to him, “I will give to you the keys of the kingdom of the heavens, and whatever you bind on the earth shall be what has been bound in the heavens, and whatever you loose on the earth shall be what has been loosed in the heavens” (v. 19). According to history, the keys have been two. Peter used one key to open the door for the Jewish believers to enter the kingdom on the day of Pentecost (Acts 2:38-42). Later, he used the other key to open the door for the Gentile believers to enter the kingdom in the house of Cornelius (10:34-48). Therefore, on the day of Pentecost, Peter used the first of these two keys

解释圣灵经纶的充溢

EXPLAINING THE ECONOMICAL FILLING

圣灵浇灌在属肉体的人身上

OF THE HOLY SPIRIT The Outpouring of the Holy Spirit upon Men of Flesh

3行传二章十四节说，『彼得同十一位使徒站起来，高声对众人说，诸位，犹太人和一切住在耶路撒冷的人哪，这件事你们当知道，也当侧耳听我的话。』这里的『十一位』指明，在一章二十六节蒙拣选的马提亚，被承认为十二使徒之一。在二章十五节彼得接著说，『这些人并不是像你们所想的喝醉了，因为时候不过是上午九时。』

3Acts 2:14 says, “But Peter, standing together with the eleven, lifted up his voice and spoke forth to them: Men, Jews, and all those dwelling in Jerusalem, let this be known to you, and give ear to my words.” Here the word “eleven” indicates that Matthias, who was chosen in 1:26, was recognized as one among the twelve apostles. In verse 15 Peter went on to say, “For these men are not drunk as you suppose, for it is the third hour of the day.” The third hour of the day was nine o’clock in the morning.

4十六至十八节接著说，『这正是藉著申言者约珥所说的，「神说，在末后的日子，我要将我的灵浇灌在一切属肉体的人身上；你们的儿女要说豫言，你们的青年人要见异象，你们的老年人要作异梦。在那些日子，我要将我的灵浇灌在我的奴仆和婢女身上，他们就要说豫言。」』十七节所说末后的日子是指今世结束的时期，（彼后三3，犹18，）开始于基督的第一次来临，（彼前一20，）一直持续到基督的第二次来临。（见提后三1注2）那灵浇灌在一切属肉体的人身上，与基督在复活后，从祂口中将圣灵吹进门徒里面不同。（约二十22。）神的灵是在基督的升天里，从诸天之上浇灌下来。前者是那灵在素质一面，为著门徒的生活，吹进他们里面作生命；后者是那灵在经纶一面，为著门徒的工作，浇灌在他们身上作能力。同一位灵就素质说，是在他们里面；就经纶说，是在他们身上。那灵在基督的升天里浇灌下来，就是复活升天的基督成为包罗万有的灵降下来，要为著神新约的经纶，在地上执行祂天上的职事，建造祂的召会，（太十六18，）作祂的身体。（弗一23。）

4Verses 16 through 18 continue: “But this is what was spoken through the prophet Joel: And it shall be in the last days, says God, that I will pour out of My Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and upon My slaves, both men and women, I will pour out of My Spirit in those days, and they shall prophesy.” The last days mentioned in verse 17 denote the closing period of the present age (2 Pet. 3:3; Jude 18), which began from Christ’s first coming (1 Pet. 1:20) and will last until Christ’s second coming (see note 12 in 2 Tim. 3). The pouring out of the Spirit upon all flesh differs from the breathing of the Spirit into the disciples out of the mouth of Christ after His resurrection (John 20:22). The pouring out of God’s Spirit was from the heavens after Christ’s ascension. The former is the essential aspect of the Spirit breathed into the disciples as life for their living; the latter is the economical aspect of the Spirit poured upon them as power for their work. The same Spirit was both within them essentially and upon them economically. The pouring out of the Spirit after Christ’s ascension was the descension of the resurrected and ascended Christ as the all - inclusive Spirit to carry out His heavenly ministry on earth to build up His church (Matt. 16:18) as His Body (Eph. 1:23) for God’s New Testament economy.

5行传二章十七节的『在…身上』是就经纶说，与约翰十四章十七节就素质说的『在…里面』不同。『在…里面』与为著生命内里的素质有关；『在…身上』与为著能力外在的元素有关。行传二章十七节说，那灵要浇灌在一切属肉体的人身上。『一切属肉体的人，』指所有堕落的人，不分

5Upon” in verse 17 is economically different from the essential “in” in John 14:17. “In” is related to the intrinsic essence for life; “upon” is related to the outward element for power. Acts 2:17 says that the Spirit was to be poured out upon all flesh. The words “all flesh” denote all fallen human beings, without distinction of sex, age, or status

6性别、年龄或身分。

7十七节也说到豫言、异象、异梦。这些乃是外面的表现，与里面的生命无关。

7Verse 17 also speaks of prophecies, visions, and dreams. Prophecies, visions, and dreams are not related to the inner life but to outward things

8我们已经看过圣灵经纶的充溢，实际上乃是圣灵的浇灌。这浇灌与圣灵的吹气不同。我们也需要看见，在五旬节那天浇灌下来的圣灵，实际上就是复活升天的基督自己。

8We have seen that the economical filling of the Holy Spirit is actually the outpouring of the Holy Spirit. This outpouring is different from the breathing of the Holy Spirit. We also need to see that the Holy Spirit poured out on the day of Pentecost is actually the resurrected and ascended Christ Himself.

圣灵浇灌使我们可以呼求主名以得救

The Holy Spirit Poured Out So That We May Call On the Name of the Lord to Be Saved

9行传二章十九至二十节说，『我要在天上显出奇事，在地上显出神迹，有血、有火、有烟雾。在主大而显赫的日子来到以前，日头要变为黑暗，月亮要变为血。』十九节的『显出』直译为『赐给。』十九至二十节所引约珥的豫言，与五旬节那天所发生的事无关，乃与将来主审判之日的灾难有关。为著详细查看主的日子，我要请你们参看彼后三章十二节注2。在行传二章二十一节彼得接著说，『那时，凡呼求主名的，就必得救。』呼求主名不是新约的新作法。这件事开始于创世记四章二十六节，人类的第三代以挪士。接著有约伯、（伯12:4，、）亚伯拉罕、（创12:8，13:4，21:33、）以撒、（创26:25、）摩西和以色列人、（申4:7、）参孙、（士15:18，16:28、）撒母耳、（撒上12:18，诗99:6、）大卫、（撒下22:4，7，代上16:8，21:26，诗14:4，17:6，18:3，6，，55:16，86:5，7，105:1，116:4，13，17，118:5，145:18、）诗人亚萨、(诗80:18、）诗人希幔、(诗88:9、）以利亚、王上18:24、）以赛亚、(赛12:4、）耶利米(哀3:55，57)和其他的人；（诗99:6；）他们在旧约时代都呼求主名。以赛亚也嘱咐寻求神的人，要呼求祂。（赛55:6。）甚至外邦人也晓得，以色列的申言者习惯呼求神的名。（拿1:6，王下5:11。）神从北方兴起的外邦人，也呼求神的名。（赛41:25。）神命令且愿意祂的百姓呼求祂。（诗50:15，耶29:12，诗91:15，番3:9，亚13:9。）这是饮于神救恩泉源的喜乐之路，（赛12:3～4，）也是以神为乐的享受之路。（伯27:10。）以神为乐就是享受神。因此，神的子民必须天天呼求祂。（诗88:9。）这是约珥关于新约禧年所豫言的欢乐实行。（珥2:32。）在新约里，彼得在五旬节那天，首次题起呼求主名，(徒二21，）应验了约珥的豫言。这应验是关乎神在经纶一面，将包罗万有的灵浇灌在祂所拣选的人身上，使他们能有分于新约的禧年。约珥关于神新约禧年的豫言及其应验有两面：在神那一面，祂在复活基督的升天里，将祂的灵浇灌下来；在我们这一面，我们呼求这位成就一切、达到一切并得著一切，升天之主的名。我们这些在基督里的信徒，要有分于并享受包罗万有的基督，和祂所成就、所达到、所得著的一切，呼求祂的名是极其需要的。（林前一2。）在神新约经纶里，这是一种主要的实行，使我们能享受这位经过过程的三一神，叫我们完全得救。（罗十10～13。）早期的信徒在各处都呼求主名。（林前一2。）对不信的人，尤其对逼迫的人，呼求主名成了基督信徒普遍的记号。（徒九14，21。）司提反在遭逼迫时，曾呼求主名，（徒七59，）这必定使逼迫他的扫罗印象深刻。（徒七58～60，二二20。）然后，不信的扫罗以他们的呼求为记号，逼迫那些呼求的人。（徒九14，21。）等到他被主得著以后，那把他带进基督身体交通里的亚拿尼亚，立刻嘱咐他要呼求著主的名受浸，向人表明他也成了这样呼求的人。他在提后二章二十二节对提摩太所说的话，指明早期所有寻求主的人都呼求主名。毫无疑问，他是一个这样实行的人，因为他嘱咐他的青年同工提摩太要照样作，使提摩太能和他一样享受主。在原文，呼求是由『在…上』和『(按名）呼叫』所组成，因此是以听得见的声音呼叫，甚至像司提反一样大声呼喊。（徒七59～60。）行传二章二十一节说到呼求主名。名是指人位。耶稣是主的名，那灵是主的人位。我们呼求『主耶稣，』就接受那灵。照上下文看，行传二章二十一节乃是从十七节开始所引约珥豫言的结语，指明神将祂的灵浇灌在一切属肉体的人身上，结果乃是叫他们藉著呼求主名而得救。神将祂的灵浇灌下来，就是将主的救恩应用在祂所拣选的人身上。得救乃是接受这灵，这灵就是神新约经纶里福音的福。（加三2，5，）这灵乃是主自己成了我们的气息（约二十22）和活水。（约四10，。）我们要吸入祂作我们的气息，并饮于祂作我们的活水，就需要呼求祂。哀歌三章五十五至五十六节（英译美国标准本）指明，呼求主就是呼吸；以赛亚十二章三至四节指明，呼求主名就是喝水。我们信主以后，需要呼求祂，使我们不仅得救，更享受祂的丰富。（罗十12～13。）我们运用灵呼求祂，吸祂，喝祂，就享受祂的丰富。这才是对神真正的敬拜。主把这敬拜，（约四24，）联于饮祂所赐的活水。（约四14。）

9Acts 2:19-20 says, “And I will show wonders in the heaven above, and signs on the earth below—blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the day of the Lord comes, the great and notable day.” Literally, the Greek word translated “show” in verse 19 means give. Verses 19 and 20 in Joel’s prophecy are not related to the things which occurred on the day of Pentecost, but to the calamities of the judgment day of the Lord in the future. For a detailed consideration of the day of the Lord, I would refer you to note 123 in 2 Peter 3. In 2:21 Peter goes on to say, “And it shall be that everyone, whoever calls on the name of the Lord, shall be saved.” Calling on the name of the Lord is not a new practice in the New Testament. It began with Enosh, the third generation of mankind, in Genesis 4:26. It was continued by Job (Job 12:4; 27:10 27:10), Abraham (Gen. 12:8; 13:4; 21:33), Isaac (Gen. 26:25), Moses and the children of Israel (Deut. 4:7), Samson (Judg. 15:18; 16:28), Samuel (1 Sam. 12:18; Psa. 99:6), David (2 Sam. 22:4, 7; 1 Chron. 16:8; 21:26; Psa. 14:4; 17:6; 18:3, 6; 31:17; 55:16; 86:5, 7; 105:1; 116:4, 13, 17; 118:5; 145:18), the psalmist 31:17 Asaph (Psa. 80:18), the psalmist Heman (Psa. 88:9), Elijah (1 Kings 18:24), Isaiah (Isa. 12:4), Jeremiah (Lam. 3:55, 57), and others (Psa. 99:6). All these (practiced calling on the name of the Lord in the Old Testament age. Isaiah also charged God’s seekers to call upon Him (Isa. 55:6). Even the Gentiles knew that the prophets of Israel used to call on the name of God (Jonah 1:6; 2 Kings 5:11). The Gentile raised up by God from the north also called upon His name (Isa. 41:25). It is God’s commandment (Psa. 50:15; Jer. 29:12) and desire (Psa. 91:15; Zeph. 3:9; Zech. 13:9) that His people call on Him. It is the joyful way to drink from the fountain of God’ss alvation (Isa. 12:3-4), and the enjoyable way to delight oneself in God (Job 27:10), that is, to enjoy Him. Hence, God’sp eople must call upon Him daily (Psa. 88:9). It is such a jubilant practice that Joel prophesied (Joel 2:32) for the New Testament jubilee. In the New Testament calling on the name of the Lord is mentioned first by Peter, in Acts 2:21, on the day of Pentecost as the fulfillment of Joel’s prophecy. This fulfillment is related to God’s out pouring of the all - inclusive Spirit economically upon His chosen people so that they may participate in His New Testament jubilee. Joel’s prophecy and its fulfillment for God’s New Testament jubilee have two aspects: on God’ss i de, He poured out His Spirit in the ascension of the resurrected Christ; on our side, we call on the name of the ascended Lord who has accomplished all, attained unto all, and obtained all. It is vitally necessary for us, the believers in Christ, to participate in and enjoy the all - inclusive Christ with all He has accomplished, attained, and obtained (1 Cor. 1:2). It is a major practice in God’s New Testament economy that we may enjoy the processed Triune God for our full salvation (Rom. 10:10-13). The early believers practiced this everywhere (1 Cor. 1:2), and it became a popular sign of Christ’s believers toward the unbelievers, especially the persecutors (Acts 9:14, 21). When Stephen suffered persecution, he practiced this (7:59), and his practice surely impressed Saul, one of his persecutors (7:58-60; 22:20). Then the unbelieving Saul persecuted these callers (9:14, 21) by taking their calling as a sign. Immediately after Saul was caught by the Lord, Ananias, who brought him into the fellowship of the Body of Christ, charged him to be baptized, calling on the name of the Lord, to show others that he also had become such a caller. By his word to Timothy in 2 Timothy 2:22, he indicated that in the early days all the Lord’s seekers practiced such calling. Undoubtedly he was one who practiced this, since he charged his young co-worker Timothy to do the same, that he might enjoy the Lord as he did. The Greek word for “call upon” is epikaleo, composed of epi, upon, and kaleo, call by name, that is, to call out audibly, even loudly, as Stephen did (Acts 7:59-60). Acts 2:21 speaks of calling on the name of the Lord. The name denotes the person. Jesus is the name of the Lord, and the Spirit is His Person. When we call, “Lord Jesus,” we receive the Spirit. According to the context, 2:21 is the conclusion of the quotation of Joel’s prophecy, which began in verse 17. The fact that verse 21 is the conclusion of the quotation indicates that the issue of God’s pouring out of His Spirit upon all flesh is their salvation through calling on the name of the Lord. God’so ut pouring of His Spirit is the application of the Lord’ss alvation unto His chosen people. To be saved is to receive this Spirit, which is the blessing 14 of the gospel in God’s New Testament economy (Gal. 3:2, 5, 14). This Spirit is the Lord Himself as the 14 breath (John 20:22) and the living water (John 4:10, 14) to us. To breathe Him in as our breath and drink Him as our living water, we need to call upon Him. Lamentations 3:55-56 indicates that calling upon the Lord is breathing, and Isaiah 12:3 and 4 indicate that calling upon the Lord is drinking. After we believe in the Lord, we need to call upon Him so that we may not only be saved but also enjoy His riches (Rom. 10:12-13). His riches are enjoyed through our calling upon Him by exercising our spirit. This is the real worship of God (John 4:24).

10我们看行传二章二十一节的上下文，就看见圣灵浇灌在一切属肉体的人，就是所有人类的身上，目的是要叫人呼求主名而得救。这就是保罗说人要得救，需要呼求主名（罗十12～13）的原因。在罗马十章保罗说到两件事－称义与得救。称义多少是内在的事，得救多少是外在的事。保罗说我们要称义，需要心里信，就得著义。我们若心里信主耶稣为我们死，并神叫祂从死人中复活，我们在神面前就必得称义。然而，我们要得救，还需要呼求主名。我们传福音，帮助人得救时，需要鼓励他们呼求主名说，『哦，主耶稣！』我们从经历知道，人呼求主名越强，他对救恩的经历就越强。我们假设一个人听到福音的传扬，想要得救，他柔弱的祷告说，『主耶稣，你爱我并为我死。我相信你。』要承认这样软弱祷告的人得救了，也许很难。然而，假设有人很强的呼求主耶稣的名，说，『主耶稣！哦，主耶稣！我是罪人，主，但你为我死！哦，主耶稣，我爱你！』毫无疑问，像这样刚强的呼求著主名祷告的人，必是得救了。他甚至可能为著主的救恩，在主里欣喜若狂。

10As we consider verse 21 in its context, we see that the pouring out of the Holy Spirit upon all flesh, that is, upon all human beings, is for the purpose that people will call upon the name of the Lord and be saved. This is the reason Paul says that if one is to be saved, he needs to call on the name of the Lord (Rom. 10:12-13). In Romans 10 Paul speaks of two matters—being justified and being saved. Being justified is somewhat of an inward matter, and being saved is somewhat of an outward matter. Paul says that in order to be justified we need to believe in our heart unto righteousness. If we believe in our heart that the Lord Jesus died for us and that God raised Him from the dead, we shall be justified in the presence of God. However, in order to be saved, we still need to call upon the name of the Lord. When we preach the gospel and help others to be saved, we need to encourage them to call on the name of the Lord and say, “O Lord Jesus!” From experience we know that the stronger a person calls on the name of the Lord Jesus, the stronger will be his experience of salvation. Let us suppose that someone who has heard the preaching of the gospel and who wants to be saved prays softly and weakly, “Lord Jesus, You love me, and You died for me. I believe in You.” It may be difficult to recognize that one who prays in such a weak manner is saved. However, suppose someone strongly calls on the name of the Lord Jesus and says, “Lord Jesus! O Lord Jesus! I’mas inner, Lord, but You died for me! O Lord Jesus, I love You!” No doubt, anyone who prays like this, calling strongly on the name of the Lord, is saved. He may even be beside himself with joy in the Lord for His salvation

11根据行传七章五十九节，司提反被人用石头打的时候，『呼求说，主耶稣，求你接收我的灵！』大数的扫罗赞同他被杀，并且参与对耶路撒冷召会的大逼迫。根据九章十四节，扫罗从祭司长得来权柄，要捆绑一切呼求主耶稣之名的人。他去大马色的用意，就是要捉拿一切呼求主名的人。这指明呼求主耶稣的名，在早期是跟从主之人的记号。这种呼求必定是别人听得见的，因而成了一个记号。在扫罗的时代，信徒乃是呼求主耶稣之名的人。

11According to Acts 7:59, when Stephen was being stoned, “he was calling upon the Lord and saying, Lord Jesus, receive my spirit!” Saul of Tarsus approved of this killing, and joined in the great persecution against the church in Jerusalem. According to 9:14, Saul had authority from the chief priest to bind all who called on the name of the Lord Jesus. His intention in going to Damascus was to arrest all those who called on the Lord’s name. This indicates that in the early days calling upon the name of the Lord Jesus was a sign of being a follower of the Lord. This calling must have been audible so that others could hear. Thus, it became a sign. At the time of Saul, the believers were those who called on the name of the Lord Jesus

12主在往大马色的路上向扫罗显现，扫罗说，『主阿，你是谁？』（徒九5。）后来，亚拿尼亚来到扫罗这里，对他说，『起来，呼求著祂的名受浸，洗去你的罪。』（徒二二16。）这里亚拿尼亚似乎说，『扫罗弟兄，你因圣徒呼求主耶稣的名而逼迫他们。信徒认为你是逼迫者，是因他们呼求主名而捉拿他们的人。现今你已悔改并转向主；但那些认为你是逼迫者的人，怎能承认你现在是弟兄？要他们承认你，惟一的路就是你呼求主的名。所以起来，呼求著主耶稣的名受浸。你受浸并呼求主耶稣的名，圣徒听见你也呼求这名，必然非常高兴。』许多信徒今天没有呼求主耶稣的名。一些只跟随传统实行的人，批评那些呼求主名的人。正如我们所指明的，呼求主名不是新作法；不是我们发明的。根据圣经，呼求主名是在创世记四章首先实行的。

12The Lord appeared to Saul on the way to Damascus, and Saul said, “Who are You, Lord?” (9:5). Later Ananias came to Saul and said to him, “Rise up and be baptized, and wash away your sins, calling on His name” (22:16). Here Ananias seemed to be saying, Brother Saul, you persecuted the saints for calling on the name of the Lord Jesus. They regard you as a persecutor, one who arrested the believers because they called on the name of the Lord. Now you have repented and have turned to the Lord. But how can those who consider you a persecutor recognize that you are now a brother? The only way for them to recognize you is that you call on the name of the Lord. So arise and be baptized by calling on the name of the Lord Jesus. While you are being baptized and calling on the name of the Lord Jesus, the saints will be very happy to hear that you also call on this name.” Today many believers do not have the practice of calling on the name of the Lord Jesus. Some who follow only traditional practices criticize those who call on the Lord’s name. As we have indicated, calling on the name of the Lord is not a new practice; it is not something invented by us. According to the Bible, calling on the name of the Lord was first practiced in Genesis 4

是神在约珥书所应许的

As Promised by God in the Book of Joel

13我们已经看见，彼得在行传二章十四至二十一节，对犹太人的第一篇信息中，解释圣灵经纶的充溢。圣灵这经纶的充溢，乃是神在约珥二章二十八

13We have seen that in 2:14-21 Peter, in his first message to the Jews, explains the economical filling of the Holy Spirit. This economical filling of the Holy Spirit was promised by God in Joel 2:28-29, 32

14至二十九节、三十二节所应许的。