1567 英翻中(養精蓄銳1課1章)Paul is one of the greatest witnesses to the resurrection of Jesus Christ. 主基督復活最伟大的见证人之一是保罗. 8/5/2026
主基督復活最伟大的见证人之一是保罗本人，因为作为一个非信徒，他完全相信耶稣已经死了。他的生命发生了根本性的改变——这种改变给他带来了逼迫和痛苦——这无疑证明了主确实已经从死里复活了。保罗明确表示，他的得救纯粹是靠上帝的恩典但當他服事主時,這恩典在他裡面並透過他運行,「生於不合時宜之時」可能指的是以色列未來的得救, 他們像保羅一樣, 在榮耀中看見彌賽亞(亞12:10-13:6；提摩太前書1:16）。 One of the greatest witnesses to the resurrection of Lord Jesus Christ was Paul himself, because as a nonbeliever, he fully believed that Jesus had died. His life underwent a fundamental transformation—a transformation that brought him persecution and suffering—which undoubtedly proved that the Lord had indeed risen from the dead. Paul explicitly stated that his salvation was purely an act of God's grace. But as he served the Lord, this grace worked within him and through him. "Born out of season" likely refers to the future salvation of Israel, who, like Paul, see the Messiah in glory (Zechariah 12:10–13:6; 1 Timothy 1:16).
在这一点上，保罗的读者会说：“是的，我们同意耶稣从死里复活。”然后保罗会回答说：“如果你相信这一点，那么你必须相信所有死者的复活！”基督以人的身份降临，真正的人，经历了我们所经历的一切，除了他从未犯罪。如果没有复活，那么基督就没有复活。如果他没有复活，就没有福音可传。如果没有福音，那你就信了，你还在罪中！如果没有复活，那么死去的信徒就没有希望了。我们再也见不到他们了！ At this point,
Paul's readers might say, "Yes, we agree that Jesus rose from the
dead." Then Paul would reply, "If you believe this, then you must
believe in the resurrection of all the dead!" Christ came as a real
man, experiencing everything we have experienced, except that he never sinned. If
there is no resurrection, then Christ has not risen. If he has not risen, there
is no gospel to preach. If there is no gospel, then you believe, and you are
still in sin! If there is no resurrection, then there is no hope for the dead
believers. We will never see them again!
结论很明显：如果我们今生只有苦难，没有未来的荣耀可以期待，为什么还要成为基督徒？ （在哥林多前书 15:29-34 中，保罗扩展了这个想法。）复活不仅重要，而且重要。它是“最重要的”，因为我们所相信的一切都取决于它。 The conclusion is clear: if we only experience suffering in this life and have no future glory to look forward to, why should we become Christians? (Paul expands on this idea in 1 Corinthians 15:29-34.) The resurrection is not only important, it is crucial. It is "most important" because everything we believe depends on it.
這是我定意要翻使徒行傳的心意. 保羅從前是逼迫基督徒的, 被主拯救變為對外邦人宣教的傳教士. 他一站出來講道, 不要開口, 就見證了主耶穌是上帝. 祂復活了. The Acts of the Apostles
使徒行傳
PREFACE 序言
We call Dr. Luke's second volume" The Acts of
the Apostles," when really it is the "Acts of God’s people Empowered
by the Holy spirit.” It is a story of power.
我们稱路加博士著的第二卷書為“使徒行传”，它實質上應稱為“上帝使者被圣灵的能力所充滿所行的事蹟.”全是能力的故事。
That's why I have called this book Be Dynamic.
I think Dr. Luke would approve; for, after all, God's people today share the
same spiritual dynamic that energized the early saints. If we are yielded to
the Spirit, we can be adding new chapters to the exciting story of the church.
这就是为什么我稱这本书 “屬靈的動力”。 我认为路加博士会同意; 毕竟，今日上帝的兒女也分享着激励早期圣徒的同样的屬靈的动力。 如果我们順服圣灵，可以为教会寫下感动人心的福音新的歷史。
There are some nonrepeatable events in Acts, as well as some transitional
happenings; but the basic spiritual principles are the same today as when Peter
and Paul ministered. We need to look beyond the accidentals to the essentials and
discover afresh the spiritual dynamics of the Word of God and prayer, love and
fellowship, persecution, and personal witness for Christ.
使徒行传中有些事是不可重复的，有些是过渡性的; 但基本上, 聖靈在彼得和保罗的傳福音的服事上工作的原则, 和祂在今日信徒的服事是一样的。 为着基督的緣故, 我们應有超越突發事件, 看到它整體的遠見，並重新認定在聖經與禱告，爱和团契，迫害和个人见证等屬灵的动力。
Vance Havner used to say that our church services start at 11 o'clocksharp
and end at 12 o'clock dull.
But it doesn't have to be that way. If we will lay hold of the ''power principles''
recorded in Acts, we can be dynamic and see our local churches do exploits for
the Lord.
I trust that your study of the Book of Acts will do that for you and your
church.
我深信你对“使徒行传”的研究将使你自己和教会為主帶來如此的作為。
WARRENW. WIERSBEA
Key theme: The expansion
of the church in the world Key verse: Acts 1:8
使徒行傳建議的大綱:
Jerusalem Israel
2. Peter and the Samaritans, 8
3. The conversion of Paul, 9
4. Peter and the Gentiles, 10-11
5. Peter's arrest and deliverance, 12
D. THE MINISTRY OF PAUL (13-28)
Syrian Antioch
1. Paul's first missionary journey, 13-14
2. The Jerusalem conference, 15
3. Paul's second missionary journey, 16:1-18:22
4. Paul's third missionary journey, 18:23-21:17
5. Paul's arrest and voyage to Rome, 21:18 -28:31
一，Peter 彼得（1-12）
耶路撒冷是對以色列人宣教的主要中心
1. 彼得和犹太人，1-7
1. 叙利亚安提阿是對外邦人宣教的主要中心
2. 保罗第一次宣教旅程，13-14
The Faith of the First
Christians Acts 1
A famous Hollywood
producer once said that for a movie to be successful, it must start with an
earthquake and work up to a climax. Luke certainly didn't follow that formula
when he wrote the Book of Acts. Except for the ascension of Jesus Christ,
events recorded in Acts 1 are anything but dramatic. After all, what is
exciting about a business meeting?
早期信徒的信心 第一章
一位著名的電影制片人曾经说过，为了让电影取得成功，必须从地震开始，努力進入高潮。 路加写“使徒行传”肯定没有循这个想法。 耶稣基督的升天，甚至在第一章中记录的都是循屬靈的動力的思路。 毕竟，傳福音的執事会议是多么令人兴奋？
Then why record these events? Why didn't Luke just start with the story of
Pentecost? For several reasons.
那么, 为什么要记录这些？为什么路加不一開始就从五旬节的事开始？ 原因如下:
23:26 ;
24:3; 26:25). Likely Theophilus was a Christian or at least a seeker who was carefully
studying the Christian faith. His name means "friend of God," and we
hope he lived up to his name.
首先，路加在写這第二卷書時，开始于 “路加福音”（參 路 1：1-4）; 他應該用适当的称呼和介绍开始才對。 我们不知道提阿非羅(Theophilus)是谁，甚至是否是信徒; 但是路加福音的称呼好像他可能是一位重要的罗马官员（參 徒 23:26; 24：3;
26:25）。 說不定提阿非羅是基督徒，或至少是一位正在寻求基督教信仰者。 他的名字是“上帝的朋友”的意思，我们希望他能與它名符其實。
But even more important, Luke had to build a bridge between his Gospel and
the Book of Acts, (Luke24:50-53). At the
close of his Gospel, he had left the believers in the temple, praising God. Now
he had to pick up the story and explain what happened next. Imagine how
confused you would be if, in reading your New Testament, you turned the last
page of the Gospel of John and discovered-Romans! "How did the church get to
Rome
但更为重要的是，路加必须在他的福音书和使徒书卷之间建立桥梁（路 24：50-53）。 在路加福音结束的时候，他已经离开在殿里天天赞美証上帝的信徒。 现在他應該提出這故事，并繼續接下来解释以後所发生的事。 想想看，如果在你阅读新约时，你讀完了约翰福音的最后一页，郤接著是罗马書，你们会感到多麽的困惑！ “教会怎么會建立在罗马？” 你会這樣问自己; 答案郤在“使徒行传”書卷中。
The Book of Acts is also the account of the work of the Holy Spirit in and through the church.
The Gospel of Luke records what Jesus "began both to do and teach" in
His human body, and the Book of Acts tells us what Jesus continued to do
and teach through His spiritual body, the church. Even today, congregations can
learn much about church life and ministry from this book, and this even
includes the business meetings!
In this chapter, we see the believers taking care of "unfinished business"
and getting ready for Pentecost. What they said and did reveals to us the faith
of the church. In what did they really believe?
在本章中，我们看到信徒繼續“未完成的傳福音的事工”，为五旬节做好准备。 他们所做所说的，都向我们揭示教會的信仰. 他們的真實的信仰到底是什麼？
1.
They
Believed in the Risen Christ (Acts 1:1-11)
耶稣复活后，祂仍在地上四十天，服侍门徒。 祂已经开始理解旧约圣经关于祂自己的信息（路 24：44-48），但在他们的新使命開始宣教之前，还有其他們需要学习的功課。 耶稣在四十天内出现又消失了，信徒从来不知道祂何时出现。因此当祂不再在地上指导他们时，祂再來的日子會很快的到来, 这是教会的极好的准备時間。 今天我們信徒永远不知道主何時再来，所以我们的情况有点类似他们那時的一樣。
The Lord taught them several important lessons during that time of special
ministry.
主耶穌在这特別宣教的日子里教给他们几个重要的功課。
The reality of His resurrection (1:3a). Some of the believers may have had their doubts forty days before
(Mark 16:9-14), but there could be no question now that Jesus had indeed been raised
from the dead. To strengthen their faith, He gave them "many infallible
proofs" which Luke did not explain. We know that when Jesus met His
disciples, He invited them to touch His body, and He even ate before them
(Luke24:38-43). Whatever proofs He gave, they were convincing.
Rom.
These believers were chosen to be special witnesses of Christ's
resurrection, and that was the emphasis in their ministry (Acts 1:22 ; 2:32 ; 3:15 ;
5:30 -32). Most of the
people in Jerusalem Nazareth
这些信徒被选为基督复活的特别见证人，这是他们的事工的重点（徒 1:22; 2:32; 3:15; 5：30-32）。 耶路撒冷的大多数人都知道拿撒勒人耶稣被钉十字架，但他们并不知道祂已从死里复活。 信徒應用他们的言语，行動和有力的事工告诉世人
──耶稣仍活着。 这是耶稣對世人的应许“约拿的神蹟”── 死亡，埋葬和复活（太 12：38-41） 。
The coming of His
kingdom (1:3b). This refers to the reign of God over the hearts and lives of
those who have trusted Him (see Matt. 6:33 ;
1 John 3:1-9; Rom 14:17 ). When you read the four Gospels, you discover that
the apostles had a strongly political view of the kingdom and were especially concerned
about their own positions and privileges. Being loyal Jews, they longed for the
defeat of their enemies and the final establishment of the glorious kingdom
under the rule of King Messiah. They did not realize that there must first be a
spiritual change in the hearts of the people (see Luke 1:67-79).
Jesus did not rebuke them when they "kept asking" about the future
Jewish kingdom (1:7). After all, He had opened their minds to understand the
Scriptures(Luke24:44), so they knew what they were asking. But God has not
revealed His timetable to us and it is futile for us to speculate. The
important thing is not to be curious about the future but to be busy in the
present, sharing the message of God's spiritual kingdom. This is another
emphasis in the Book of Acts (see 8:12 ;
14:22 ; 20:25 ; 28:23, 31).
耶稣没有责备使徒們, 当他们“不断的问”未来犹太建立的國度时（1：7）。 毕竟，祂已经打開他們的心靈能理解圣经（路 24：44），所以他们知道他们在问什么。 但上帝并没有向我们透露祂的时间表，而且我们猜测是徒劳的。 重要的是不要对未来好奇，现在應在分享上帝屬靈的国度的信息上忙碌。 这是“使徒行传”的另一个重点（參 8:12; 14:22; 20:25; 28:23,31）。
The power of His Holy Spirit (1:4-8).John the Baptist had announced a future baptism of the Holy Spirit
(Matt. 3:11; Mark 1:8;Luke 3:16;John 1:33;and see Acts 11:16),and now that
prophecy would be fu1filled.Jesus had also promised the coming of the Spirit (John
14:16-18,26; 15:26-27;16:7-15).It would be an enduement of power for the
disciples so that they would be able to serve the Lord and accomplish His will
(Luke 24:49).John had spoken about "the Holy Spirit and fire," but Jesus
said nothing about fire. Why? Because the "baptism of fire" has to do
with future judgment, when the nation of Israel 3:11 -12).The
appearing of "tongues of fire" at Pentecost(Acts2:3) could not be termed
a "baptism."
Acts 1:8 is a key verse. To begin with, it explains that the power of the
church comes from the Holy Spirit and not from man (see Zech. 4:6). God's
people experienced repeated fillings of the Spirit as they faced new
opportunities and obstacles (Acts2:4; 4:8, 31; 9:17 ;13:9). Ordinary people were able to do extraordinary
things because the Spirit of God was at work in their lives. The ministry of
the Holy Spirit is not a luxury; it is an absolute necessity.
使徒行传1章8節是关键经文。 首先，它解释说教会的力量来自圣灵, 而不是来自人（參 亞 4：6）。 當上帝的子民在遇到新的机会和障碍时，他們重复的经历了圣灵的充滿（徒 2：4; 4：8,31; 9：17; 13：9）。 因为上帝的灵在他们的生活中工作，所以, 普通人才能做非凡的事情。 圣灵的工作絶不是奢侈品; 是绝对必要的。
"Witness" is a key word in the Book of Acts and is used
twenty-nine times as either a verb or a noun. A witness is somebody who tells
what he has seen and heard (4:19 -20).
When you are on the witness stand in court, the judge is not interested in your
ideas or opinions; he only wants to hear what you know. Our English word martyr
comes from the Greek word translated ''witness,'' and many of God's people
have sealed their witness by laying down their lives.
“见证人”是“使徒行传”中的关键词，用作动词或名词共二十九次。 见证人是見證他所看见和听见的（4：19-20）。 当你在法庭上作证时，法官对你的想法或意见不感兴趣; 他只想听听你所知道的。 我们的英文单字 “烈士” 希腊文翻译為“見证人”，並且许多上帝的兒女不顧生命來為主作见证。
We hear a great deal these days about "soul winning," and the
emphasis is a good one. However, while some of God's people have a
calling to evangelism (Eph. 4:11 ),
all of God's people are expected to be witnesses and tell the lost about
the Saviour. Not every Christian can bring a sinner to the place of faith and
decision (although most of us could do better), but every Christian can bear
faithful witness to the Saviour." A true witness deliveres souls"
(Prov. 14:25 ).
这些天我们都听到很多关于“灵魂获胜,”加重它就是很好的例子。 然而，當上帝的兒女們被呼召去传福音（弗 4:11），凡上帝的子民都应该去作见证，並宣告救主的失落。 不是每个基督信仰的人都可以将罪人带到决志告信仰主（尽管大多数的信徒可能做得好一點），但每一个基督信仰的人都可以為救作忠实的见证。“真正的见证人拯救灵魂”（箴 14:25）。
Acts 1:8 also gives us a general outline of the Book of Acts as it
describes the geographical spread of the Gospel: from Jerusalem (chaps. 1-7) to
Judea and Samaria (8-9), and then to the Gentiles and to the ends of the earth
(10-28). No matter where we live, as
Christians we should begin our witness at home and then extend it "into
all the world." As Dr. Oswald J. Smith used to say, "The light that
shines the farthest will shine the brightest at home."
當使徒行传1章8節描述了福音传播的地域, 它也给了我们有關本書的大概纲要：从耶路撒冷（第1-7页）到犹太和撒马利亚（8-9），然后到外邦人和到地極（10-28）。无论我们住在哪里，作为基督信徒，我们应该先從家里开始作见证，然后把它延伸到 “世界各地”。正如奥斯瓦尔．德．史密斯博士曾经说过的，“最远的光将在家里闪耀最光明。”
The assurance of His coming again (1:9-11). Our Lord's ascension into heaven was an
important part of His ministry, for if He had not returned to the Father, He
could not have sent the promised gift of the Holy Spirit (John 16:5-15). Also,
in heaven today, the Saviour is our interceding High Priest, giving us the
grace that we need for life and service (Heb. 4:14 -16). He is also our Advocate before the Father,
forgiving us when we confess our sins (1John 1:9-2:2).The exalted and glorified
Head of the Church is now working with His people on earth and helping them
accomplish His purposes (Mark 16:19-20).
As the believers watched Jesus being taken up to glory, two angels
appeared and gently rebuked them. Angels play an important role in the ministry
described in Acts, just as they do today, even though we cannot see them
(see Acts 5:19-20;8:26; 10:3-7;12:7-10,23; 27:23). The angels are the servants
of the saints (Heb. 1:14 ).
8:26 ; 10:3-7;12:7-10,23;
27:23). 天使是聖徒的僕人( 希 1:14).
12:34 -48).
两位報信者给信徒保证，耶稣基督将再来，就像從他们中間離開一样。 似乎是預表祂的“從云中来到”（太 24：30; 26：64; 啟 1：7），而不是指的祂為教会而來“在一瞬间，在一眨眼” ( 林前 15：51-52; 帖前 4：13-18)。不管不同的人对上帝的啟示有什么樣的看法，基督信仰者同意耶稣再来，祂随时會来。 这事本身就是虔誠的基督信仰者事奉的动機（路 12：34-48）。
2. They
Believed in Each Other (Acts 1:12 -14)
They obeyed
their Lord's commandment and returned to Jerusalem
2. 他們彼此的相信（徒 1：12-14）
他们顺服主的命令， 以 “极大的喜乐” 返回耶路撒冷（路 24：52）。 他們或許是在樓上最後一次庆祝逾越节的一群門徒，但是他們也同時在聖殿中崇拜 (路 24:53）。
What a variety of people made up
that first assembly of believers! There were men and women, apostles and
"ordinary" people, and even members of the Lord's earthly family (see
Matt. 13:55 ;Mark 6:3). His
"brethren" had not believed in Him during His ministry (John 7:5),
but they did come to trust Him after the resurrection (Acts1:14). Mary was
there as a member of the assembly, participating in worship and prayer along
with the others. The center of their fellowship was the risen Christ, and all
of them adored and magnified Him.
第一次的聚会神奇的充滿了各样的人群! 有男人和女人，使徒和“普通”人，甚至也有主耶穌地上的家中的人（參 太 13：55; 可 6：3）。在耶穌世上的宣教事工上, 祂的“弟兄”並未相信祂 (约 7：5), 但在耶穌复活后, 他们都确信靠祂（徒 1：14）。 耶穌母親玛丽亞在那聚会中，与其他人一起崇拜和祷告。 他们团契的中心點是复活的基督，他们都崇拜和榮耀祂。
How easy it would have been for some
one to bring division into this beautiful assembly of humble people! The
members of the Lord's family might have claimed special recognition, or Peter
could have been criticized for his cowardly denial of the Saviour. Or perhaps Peter might have blamed John,
because it was John who brought him into the high priest’s house (John 18:15 -16). John might well have reminded the others
that he had faithfully stood at the cross, and had even been chosen by the
Saviour to care for His mother. But there was none of this. In fact, nobody was
even arguing over who among them was the greatest!
對这由谦卑人组成的美丽團契, 要撤散分離他們是如何的容易！ 主耶穌家裡的親人可能要求特别的看待，或彼得會因为否认過救主而會受到懦夫的批评。 或者彼得可能會责怪约翰，为什麼约翰要带他到大祭司的家裡(约 18：15-16)。约翰可能会使人想到，他忠实地站在十字架下，甚至主耶穌要他照顾祂的母亲。 但是在那裡任何事都没有發生。 其实, 甚至没有任何人在那裡争论谁是最大的!
1:14 ;2:1, 46; 4:24 ;5:12 ;15:25 ;and note also 2:44 ).
There was among these believers a wonderful unity that bound them together in
Christ (Gal. 3:28 ;Ps.
133), the kind of unity that Christians need today. "I do not want the
walls of separation between different orders of Christians to be
destroyed," said the godly British preacher Rowland Hill, "but only
lowered, that we may shake hands a little easier over them!"
“同心” 是關鍵短語，它在“使徒行传” 中出现過六次（1：14; 2：1，46; 4：24; 5：12; 15：25; 及 2:44）。 在这些信徒中有美好的聯合，使他们能一同聚集在基督里（加 3：28;诗 133），今日基督徒對此種的结合很需要。 虔诚的英国传教士罗兰．赫说，“我不希望撤毀隔离不同程度的基督信仰者的墙，”但只希望低一點，讓我们彼此可以越過這矮牆比較容易握手！“
It is not enough for Christians to
have faith in the Lord; they must also have faith in one another. To these
120people (Acts 1:15 ) the
Lord had given the solemn responsibility of bearing witness to a lost world,
and none of them could do the job alone. They would experience severe
persecution in the days ahead, and one of them, James, would lay down his life
for Christ. It was not a time for asking, "Who is the greatest?" or "Who
committed the greatest sin?" It was a time for praying together and
standing together in the Lord. As they waited and worshiped together, they were
being better prepared for the work that lay before them.
基督信仰只是在主里面是不够的; 他们必须更要彼此相信。 对于这120人（使 1:15），主耶穌曾经給他們神聖的重任, 去向這失落的世界作见证，没有一件他们可以單獨的去作的。 在未来的日子里，他们会经历严厉的逼迫，其中雅各将为基督捨命。 没有时間來问：“谁是最大的？” 或“谁犯最大的罪？” 只有和睦相处的在主裡站在一起共同祈禱. 當他們在一起等侯和敬拜，他們为摆在面前的使命就做較好准备。
3. They
Believed in Prayer (Acts 1:15 ,
24-25)
Prayer
plays a significant role in the story of the church as recorded in the Book of
Acts. The believers prayed for guidance in making decisions (1:15 -26) and for courage to witness for
Christ (4:23 -31). In fact,
prayer was a normal part of their daily ministry (2:42 -47;3:1; 6:4). Stephen prayed as he was being
stoned (7:55 -60). Peter
and John prayed for the Samaritans (8:14 -17),
and Saul of Tarsus 9:11 ).
Peter prayed before he raised Dorcas from the dead (9:36 -43).Cornelius prayed that God would show him
how to be saved (10:1-4), and Peter was on the housetop praying when God told
him how to be the answer to Cornelius' prayers (10:9).
3. 他们深信祷告的能力（使 1:15，24-25）
在“使徒行传”中记载中, 提出祷告在教会的歷史上的重要性。 禱告指导信徒做出决定（1：15-26），勇于见证基督（4：23-31）。其实, 祷告是信徒日常事工的一部分（2：42-47; 3：1 ; 6：4）。 史提反在被石頭打死時的禱告（7：55-60）。彼得和约翰为撒玛利亚人的祷告（8：14-17），在大數的掃羅悔改后的祷告（9:11）。 彼得為多加從死裡復活前的祷告（9：36-43）。 哥利留為求上帝告诉他如何得救而禱告（10：1-4），並且彼得在屋頂, 當上帝告訴他如何回答哥利留的祷告时，所作的祷告（10：9）。
The believers in John Mark's house
prayed for Peter when he was in prison, and the Lord delivered him both from
prison and from death (12:1-11).The church at Antioch fasted and prayed before
sending out Barnabas and Paul (13:1-3; and note 14:23). It was at a prayer
meeting in Philippi that God opened Lydia 16:13 ), and another prayer meeting in
Philippi opened the prison doors (16:25ff). Paul
prayed for his mends before leaving them (20:36 ;21:5). In the midst of a storm, he prayed for God's
blessing (27:35), and after a storm, he prayed that God would heal a sick man
(28:8). In almost every chapter in Acts you find a reference to prayer, and the
book makes it very clear that something happens when God's people pray.
信徒在约翰·. 马可家里为彼得在监狱里的祷告，主耶穌将他从监禁和死亡中救出（12：1-11）。安提阿的教会在送出巴拿巴和保罗宣教前禁食的祈祷（13： 1-3; 和 14:23）。 在腓立比的祷告会中，上帝打开了呂底亞的心門（16:13），另一次在腓立比的祷告会中, 為开监狱的门禱告（16：25等節）。保罗在离开他们之前的祷告（20：36; 21：5）。 在风暴中，保羅祈求上帝的祝福（27:35），暴风后，保羅祈祷上帝可能要医治病人（28：8）。 几乎在使徒行传中的每一章, 你都可以找到相關的祷告, 並且这本书非常顯明因上帝的兒女的祷告, 就发生一些事情。
的確禱告是針對目前教会的好功課。 祷告是当地教会的温度计又是恒温器; 对于“屬靈的温度”，上升或下降，取决于上帝的兒女如何祈祷。 “天路歷程” 的作者约翰· . 班尼（John Bunyan）说：“祷告是灵魂的盾牌，向上帝是牺牲，对撒但是祸害。 在“使徒行传”中，你看到祷告完成了所有这些事情。
4. They
Believed in God's Leading (Acts 1:16 -23)
The Lord
Jesus was no longer with them to give them personal directions, but they were
not without the leading of the Lord, for they had the Word of God and prayer.
In fact, the Word of God and prayer formed the foundation for the ministry of
the church as recorded in the Book of Acts (6:4).
4. 他们相信上帝的引領（使 1：16-23）
主耶稣已不再与他们同在和親自指引他们前面路途的方向，但他们不至没有主的引领，因为他们有上帝的话语和祷告。 其实，照“使徒行传”的记载（6：4）, 上帝的话语和祷告是教会事工的基础。
Peter has been criticized for taking
charge, but I believe he was doing the will
of
God. Jesus had
made it clear that Peter was to be their leader (Matt. 16:19 ;
Luke 22:31-32; John 21:15-17). Peter was "first among equals,"
but he was their recognized leader. His name is mentioned first in each
listing of the apostles, including Acts 1:13.
But should Peter and the others have
waited until the Spirit had been given? We must not forget that the Lord had previously "breathed" upon them and imparted the Spirit
to them (John 20:22 ).
When the Spirit came at Pentecost, it was for the purpose of filling them with
power and baptizing them into one body in Christ.
We must also remember that the Lord
had opened up their minds to understand the Scriptures (Luke24:45).When Peter referred
to Psalms 69:25 and 109:8, he was not doing this on his own, but was being led
by the Spirit of God. These people definitely believed in the divine
inspiration of the Old Testament Scriptures (Acts 1:16 , and see 3:18 , 4:25 ),
and they also believed that these Scriptures had a practical application to their
situation.
我们还必须记住，主耶穌已经打开他們的心灵来看懂圣经（路 24：45）。彼得提到诗篇69篇 25節 和 109篇 8節时，他不是自己去做，而是上帝的靈引導他作. 这些人绝对相信旧约圣经的神圣启示（徒 1:16，和 3:18，4:25），並且他们也相信这些经文对他们的境况有实际的幫助。
A radio listener once wrote to ask
me, “why do you teach from the Old Testament? After all, it's ancient history and
it's all been fulfilled by Jesus!" I explained that the only
"Bible" the early church had was the Old Testament, and yet they were
able to use it to discover the will of God. We need both the Old and the New in fact, the
New Testament writers often quote from the Old Testament to prove their
point. St. Augustine
一位收音機的听众有次写信问我：“你为什么从旧约教起？ 毕竟，这是古老的历史，一切都是為耶稣所寫的！” 我解释说，早期教会中唯一的 “圣经” 是旧约，可是他们仍能使用它来发现上帝的旨意. 實質上, 我们需要旧約和新約，新约作家经常引用旧约来证明他们的观点。 圣奥古斯丁说：“新約是隐藏在旧約內; 旧約郤被新約所显明”
Certainly
we must interpret the Old by the New, but we must not think that God no longer
speaks to His people through the Old Testament Scriptures." All Scripture
is given by inspiration of God, and is profitable" (2 Tim. 3:16 , italics mine). "Man shall
not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matt.4:4, italics mine). We must use
the whole Bible and balance Scripture with Scripture as we seek to discover the
mind of God.
"But it was wrong for them to
select a new apostle," some claim, "because Paul was the one who was
chosen by God to fill up the ranks. They chose Matthias and he was never heard of
again!"
有人说，“但他们选择一个新的使徒的方式是错误的，因为保罗才是上帝选择的適當人選，他们选择了以後从来没有再听过的马蒂亚斯！”
Except for Peter and John, none of
the original Twelve are mentioned by name in the Book of Acts after 1:13 ! Paul could not have "filled up the
ranks" because he could never have met the divine qualifications laid down
in vv. 21-22. Paul was not baptized by John the Baptist; he did not travel with
the apostles when Jesus was with them on earth; and, though he saw the
glorified Christ, Paul was not a witness of the resurrection as were the
original apostles.
在“使徒行传” 1章13節之后, 除了彼得和约翰以外, 没有提及其他原来的十二使徒中的任何一位！ 保罗没有“被選”的可能，因为他永远不会符合21-22節神圣资格的规定。保罗没有在施洗约翰下受洗禮，当耶稣与十二使徒在世时，保羅没有與使徒在一起旅行; 虽然保羅看到荣耀的基督，但没有像十二使徒那样能見證复活的主。
Paul made it clear that he was not to
be classified with the Twelve (Gal. 1:15 -24;1
Cor. 15:8), and the Twelve knew it. If the Twelve thought that Paul was
supposed to be one of them, they certainly did not show it! In fact, they
refused to admit Paul into the Jerusalem Israel
保罗深知，他不屬十二使徒中之一位（加 1：15-24; 林前 15：8），並且他們知道。 如果十二使徒认为保罗是其中之一， 他们肯定没有把它提出来！ 事实上，他们拒绝让保罗进入耶路撒冷，直到巴拿巴来帶領他進入！（徒 9：26-27） 十二使徒主要服侍以色列的十二个支派，而保罗往外邦人中宣教（加 2：1-10）。
No, Paul was not meant to be the
twelfth apostle. Peter and the other believers were in the will of God when
they selected Matthias, and God gave His endorsement to Matthias by empowering him
with the same Spirit that was given to the other men whom Jesus had personally
selected (Acts 2:1-4, 14).
不， 保罗没有中意被選為第十二位使徒。 他们选择马提亚时, 彼得和其他信徒是順從上帝的旨意，並且上帝授予马提亚權柄, 如耶稣亲自所选择的使徒一样的聖灵（徒 2：1- 4，14）。
It was necessary that twelve men
witness at Pentecost to the twelve tribes of Israel, and also that twelve men
be prepared to sit on twelve thrones to judge the twelve tribes (Luke
22:28-30). From Acts 2 - 7, the witness was primarily to Israel Rom. 3:26 and 13:46 ). Once the message had gone to the
Gentiles (Acts 10-11), this Jewish emphasis began to decline. When the Apostle
James was martyred, he was not replaced (Acts 12). Why? Because the official witness
to Israel Israel
在五旬节, 必須有十二个人向色列的十二个支派作见证，並且必須十二个人坐在十二个宝座上，來判断十二个支派的人（路 22：28-30）。 从使徒行传 2 至 7 章，见证的主要對象是以色列,“首先是犹太人”（參 罗 1：16 和 徒 3 : 26 和 13 : 46）。 一旦信息传给外邦人（徒 10 – 11章），對犹太人宣教的重要就开始降低了。 当使徒雅各殉难时，他没有被補充（使 12章）。 为什么？ 因为當時對以色列人的必要见证已完成，宣教的對象同時向猶太和外邦人。 以色列的十二个部落不再需要十二位使徒向他們作見证人。
Peter's account of the purchase of the
land and the death of Judas appears to contradict the record in Matthew27:3-10;
but actually it complements it. Judas did not buy the field personally, but
since it was his money that paid for it, in that sense, he was the buyer. And,
since the thirty pieces of silver were considered “blood money," the field
was called "the field of blood" (Matt 27:8). It was not Judas'
blood that gave the field its name, for the Jews would not use as a sacred
cemetery a place that had been defiled by a suicide. Judas hanged himself, and
apparently the rope broke and his body (possibly already distended) burst open
when it hit the ground.
從马太福音27章3到10節裡的纪載中, 彼得的买地和犹大的死亡看起來互相矛盾; 但实际上它們是互相补足。 犹大没有亲自买进这塊地，但是用他的钱來付給的，實質上彼得是买地的人。 而且，因为三十块银子被认为是“血钱”，这塊地被称为“血汚染的地”（太 27：8）。不是犹大的血給這塊地定的名字，而是因为犹太人不会用被自杀者玷污的地作为神圣的墓地. 犹大吊死，显然绳索斷裂，他的身体（可能已经膨胀）爆裂的攤在地上。
The believers prayed for God's guidance
before they" voted," because they wanted to select the man that God
had already chosen (Prov.16:33). Their exalted Lord was working in them and
through them from heaven. This is the last instance in the Bible of the casting
of lots, and there is no reason why believers today should use this approach in
determining God's will. While it is not always easy to discover what God wants
us to do, if we are willing to obey Him, He will reveal His will to us (John
7:17). What is important is that we
follow the example of the early church by emphasizing the Word of God and prayer.
信徒在“投票”之前祈求上帝的引領，因为他们想选择上帝喜愛的人（箴 16：33）。他们高舉主耶穌, 从天上進到他们中間作工。 这是圣经中說到最后一次用抽籤的方式，今天的信徒应该没有道理再用这种方式肯定上帝的旨意。要知道上帝要我们做什么的心意, 常常是不容易的,
若我们愿意順从祂，上帝會将祂的旨意向我们显明（约 7:17）。重要的是我们遵循早期教会的榜樣, 重視上帝的话语和祷告。
Not all our Lord's followers were in
the Upper Room, for there were only 120 present and 1 Corinthians 15:6 states
that at least 500 persons saw the risen Christ at one time. Bible scholars do
not agree on the size of the population of Palestine at that time, and their
estimates run from 600,000 to 4 million. But regardless of what figure you
select, the 120 believers were still a minority; yet they turned their world
upside down for Christ !
不是所有追随我們的主的人, 都在樓房上，那裡只有120人，並且在哥林多前书15
What was their secret? The power of
the Holy Spirit!
他们的秘訣是什么？ 圣灵的能力！
Dr. Luke explains this in chapter 2.
路加博士在第二章中解释了这秘訣。
親愛的遠遠:
爸爸深深受到無人告訴我生下來上帝如何拯救我的故事苦惱. 只知道生下來
半歳,
長江大水把住在長江沿岸的九江房子冲倒.
爺爺奶奶两位伯伯一位姑姑連我共六人逃難到南昌,
留落街頭, 一位美以美會的牧師 Rev.
Johnson 帶我們全家到他家地下室住.
住了五年. (五歲應有記憶, 記得長孫牧師及地下室)
我做夢想到要告訴您上帝是如何愛您. 1962年, 2月初媽媽就懷您了, 在懷
胎十個月是苦了媽媽.
她雖不會嘔吐, 但是很睏倦. 回到東港上班,
媽媽每天都像睡不够, 累的不得了. 媽媽一天晚上用手在肚子上一摸, 發現有一個像蛋大小的硬塊, 驚奇無比, 這是媽媽的小baby. 三個月後的一天下課時,
媽媽突然感到胎兒在動, 真是有說不出來的喜樂, 她要做母親了, 萬清也是高興萬分要做爸爸了.
暑假回到台北仍住在張媽媽(張樹功伯伯)的那裡, 是上帝為我們預備的家.
媽媽和我上街買了半磅粉紅毛線,
開始為您織件毛背心, 歡迎您降生時穿. 每天傍晚我都帶媽媽出去散步, 一天媽媽牽著的大白狗, 拉著媽媽跑了一段路, 睡到半夜感肚子痛, 以為是吃壞了東西, 我仍趕去上班, 幸虧阿姨岑惠凝來看媽媽, 她認為得去医院打安胎針才行. 在医院住了一個禮拜才將您保住, 是上帝的恩典.
暑假後回到東港, 媽媽才知被調到新成立的海滨國小. 在大熱天來回走沙漠.
媽媽身體太差,
每天都好累, 尤其是胎兒越來越大, 每天下班我都走不動, 到了家立刻休息. 我決定自己出錢, 請人代課. 於是媽媽於十一月初回到台北待產. 薪水由張小妹代領.
爸爸是助教, 分不到房子.洪如江教授將朋友請他代管的基隆路小小的一卧
房一小廰的宿舍借給我們,
所以我說是上帝為您準備住處.
有厠所有廚房比在張媽媽家方便多了.
大伯伯那時因上帝賜恩在台大實驗室工作,
他也幫忙. 您是1963年11月29日晨媽媽發現有出血現象,(預產期是十二月五日) 雲祥叫我去医院在她的寢室休息. 吃過午飯後開始痛, 等清下班陣痛一波連著一波, 二妹扶著我去洗澡洗頭, 晚十點住進病房. 婦人生產之苦真是苦不堪言, 心中暗暗發誓, 不再生孩子啦!!
經十二個鐘頭的疼痛, 應遠於十一月三十日晨零時十五分出生,七磅四
司，正常健康的一個小男嬰．雲祥高興的告訴我是兒子!!
我睜眼看了他一眼，就暈暈沈沈的睡了過去,
第二天我摸著牆壁, 腳下像踏著棉花般吃力的走到嬰兒房, 找二妹抱來遠遠, 好可愛的兒子! 真像他老爹，只是鄒紋很多，大概萬清老了就是這個樣子．
當時因身體太弱, 爸怕我生產出意外, 我雖有健保, 爸仍建意我們找有經驗
的好医生花錢買平安,
雲祥恰在陸總医院婦產科嬰兒房任職,
她可照顧嬰兒, 我則包紅包請閔大夫接生. 因我不是軍人, 所以在第三天查病房時被趕出院, 當時寒流來襲 , 孩子大人都包的緊緊的, 但寒風刺骨! 回家萬清就忙著點上木炭小爐, 使房間温度升高, 又找了個熱水袋給遠遠放在被子內, 因没有經驗,手忙腳亂, 不知如何是好. 幸好爸爸事前與三妹妹講好, 她們三人每人來幫忙十天, 教我給嬰兒洗澡, 換尿片…. 當二妹叫我笨媽媽時, 我心震驚!! 我求 上帝賜我生命,
讓我能照顧這可愛的小生命長大成人,
千萬別像我一樣没有母親的愛而受苦.
謝謝萬清的疼惜, 產後他盡量照顧我, 夜裡起來喂奶, 遠遠哭了他抱着搖, 洗尿布都是他的工作, 使我身體快快健壯. 我没有奶水, 只能叫孩子吸食點初乳, 買S 26一打就是萬清一個月的薪水. 幸好我產假還有薪水可領. 不然就慘啦!! 爸爸由岡山買了兩籠雞親自送來, 看到他的長孫自是幸喜萬分. 只要爸出差台北, 他一定抽空來看我們, 也將他手上的錢全塞入我手, 叫我們加營養….有一次在公共汔車上被扒手割破褲袋將他的愛偷走, 他那沮喪的表情至今在我的記憶中. 媽媽寫的
這是翻譯使徒行傳第二章, Warren W. Wiersbe 著 “Be
Dynamic” ( ‘要傳福音’ 請想什麼譯名較為好, 謝謝.)是原著1-12章上半部)
Power from heaven
! Acts 2
"We are not
going to move this world by criticism of it nor conformity to it, but by the
combustion within it of lives ignited by the Spirit of God."
从上靣來的能力！ 使徒行传 第2章
Vance Havner made that statement and
he was right. The early church had none of the things that we think are so essential
for success today-buildings, money, political influence, social status-and yet
the church won multitudes to Christ and saw many churches established
throughout the Roman world. Why? Because the church had the power of the Holy
Spirit energizing its ministry. They were a people who 'were ignited by the
Spirit of God." That same Holy Spirit power is available to us today to
make us more effective witnesses for Christ. The better we understand His
working at Pentecost, the better we will be able to relate to Him and
experience His power. The ministry of the Spirit is to glorify Christ in the
life and witness of the believer (John 16:14 ),
and that is what is important. Acts 2 helps us understand the Holy Spirit by recording
four experiences in the life of the church.
万斯哈夫纳說明了這道理，他是对的。早期的教会没有一樣是我们认为, 对于今天的成功至关重要的东西 ── 建筑物，金钱，政治影响力，社会地位 ── 可是教会却赢得了众多人歸向基督,
並且在罗马的時代看到许多教会在羅馬城的建立。为什么？因为教会有圣灵的能力激励其事工。他们是一个被聖灵所点燃的信徒，“今天這同样的圣灵能力，使我们更有力地见证基督，若我们更多的理解聖靈在五旬节的作工，就能更好地与祂交往并体验聖靈的能力。透過信徒的生命和见证是聖靈用來荣耀基督的事工（约
16 : 14），这是十分重要的。使徒行传第2章記載四樣教会的生活经验,
來帮肋他們了解圣灵。
1.
The Church Waiting for the Spirit (Acts 2:1)
1:29 ),and
the Feast of First-fruits pictures His resurrection from the dead (1 Cor. 15:20 -23). Fifty days after First-fruits
is the Feast of Pentecost, which pictures the formation of the church. At
Pentecost, the Jews celebrated the giving of the Law, but Christians celebrate
it because of the giving of the Holy Spirit to the church.
1. 教会等待圣灵（徒 2：1）
五旬节意味着“五十”，因为这節慶是在初熟之果節之后的举行的（利 23：15-22）。 利未记23节的犹太人节日的日历是耶稣基督工作的纲要。 逾越节的圖片顯示祂是以上帝的羔羊而死（林前
5：7; 约 1:29），初熟之果節預表祂將从死里复活（林前 15：20 - 23）。初熟之果節之后的五十天是五旬节的圖片預表教会的形成。 在五旬节，犹太人庆祝颁布律法，但是基督信徒却为教会得到圣灵而庆祝。
The Feast of First-fruits took place
on the day after the Sabbath following Passover, which means it was always on
the first day of the week. (The Sabbath is the seventh day.) Jesus arose from
the dead on the first day of the week and "became the first-fruits of them
that slept" (1 Cor. 15:20 ).
Now, if Pentecost was fifty days later-seven weeks plus one day then Pentecost
also took place on the first day of the week.
Christians assemble and worship on Sunday, the first day of the week,
because on that day our Lord arose from the dead, but it was also the day on
which the Holy Spirit was given to the church.
初熟之果節期是在逾越节后的安息日的那一天发生的，这意味着它一直是一星期的第一天。 （安息日是第七日）耶稣在一周的第一天从死里复活，“成为睡隃之人的初熟之果子”（林前15:20）。 现在，如果五旬节是在五十天后即七个礼拜加上一天，那么五旬节也是在一星期的第一天慶祝的。 基督徒在一周的第一天即星期日聚集和敬拜，因为那一天，我们的主从死里复活，也是圣灵降臨教会的日子。
10:17 ).The fact that there was leaven (yeast) in the
loaves indicates the presence of sin in the church on earth. The church will
not be perfect until it gets to heaven. We must not conclude that this ten-day
prayer meeting brought about the miracles of Pentecost, or that we today may pray
as they did and experience" another Pentecost." Like our Lord's death
at Calvary , Pentecost was a once-for-all event
that will not be repeated. The church may experience new fillings of the
Spirit, and certainly patient prayer is an essential element to spiritual
power, but we would not ask for another Pentecost any more than we would ask
for another Calvary .
在初熟之果節日，祭司在主耶穌面前挥舞著一束麥。但是在五旬节，他献上两塊面包。为什么？因为在五旬节，圣灵给信徒施洗，将他们聯合在一起。犹太人的信徒在五旬节得到了洗礼，外邦的信徒在哥尼流的家中洗禮（徒10章）。這說了两块面包的緣由（參 林前 10:17）。面包里有酵母（酵素）的事实表明了地上教会中存有罪恶。教会要到天堂後才会完美。我们不能肯定，这为期十天的祈祷会带来了五旬节的神迹，或者今日我们可以像他们一样祷告，经历“另一个五旬节”。如我们的主在骷髏的死，五旬节是一劳永逸不会重复的事。教会可能会经历圣灵的新洗禮，而的確,
耐心的祷告者才是聖靈力量的主要因素，但我们不会再要求另一个五旬节甚至不是要求另一个骷髏地。
敬拜主的教会（使徒行传2：2-13）
当我们研究五旬节时，重要的是将意外從重要的事分开。 圣灵降臨, 人听到风吹的声音，看见了火舌。 圣灵为信徒施洗，使他們信心被充满，然后以各种语言赞美上帝。 圣灵使彼得有能力传道，然后祂感動听众認罪，三千人相信基督并得救。 讓我们一一的研究。
The spirit came. The Holy Spirit had been active prior
to Pentecost and had worked in Creation (Gen. 1:1-2), in Old Testament history crud.6:34;1
Sam.16:13),and in the life and ministry of Jesus (Luke1:30-37;4:1, 14;Acts 10:38).
However, now there would be two changes: the Spirit would dwell in people and
not just come upon them, and His presence would be permanent, not temporary (John
14:16 -17). The Spirit could
not have come sooner, for it was essential that Jesus die, be raised from the
dead, and return to heaven before the Spirit could be given (John 7:37-39;
16:7ff). Remember the Jewish calendar in Leviticus 23: Passover, First-fruits,
and then Pentecost.
7:47 ). The tongues of fire symbolized the
powerful witness of the church to the people. Campbell
随着圣灵的到来，有三个令人吃惊的迹象，先是风吹起的声音，然後是火舌的出現，最後信徒以各种语言赞美上帝的。 希伯来语和希腊语中的圣灵一词与“风”一样（约
3：8）。 人感觉不到风;
他们听到强风的声音。 當这事发生时，信徒可能在圣殿里（路 24：53）。 使徒行传2章2節中的“房子”可能指圣殿（參 7:47）。“火舌”預表教会对人的有力的见证。 坎贝尔·摩根（Campbell
Morgan） 提醒我们，舌头可以被天堂或地狱點燃！ (雅
3：5-6) 风和火結合形成火焰！
The Spirit baptized (1:5). The Greek word
baptizo has two meanings, one literal and the other figurative. The word
literally means "to submerge," but the figurative meaning is ''to be identified
with." The baptism of the Spirit is that act of God by which He identified
believers with the exalted Head of the Church, Jesus Christ, and formed the
spiritual body of Christ on earth (1 Cor. 12:12-14). Historically, this took
place at Pentecost; today, it takes place whenever a sinner trusts Jesus Christ
and is born again.
圣灵的洗（1：5）。希腊字 baptizo 有两个含义，一个是字意，另一个是喻意。字面上意思是“淹没”，但喻意是“與什麼事物被証實”。圣灵的洗礼是上帝的工作，祂証明信徒与教会的崇高的领袖耶稣基督，形成基督在地上的屬靈身体（林前 12：12-14）從历史上看，是在五旬节發生的，今天却发生在相信耶稣基督并重生的罪人任的何時候。
当你读到新约圣经中的“洗礼”时，你必须对这單词認清，确定它是从字面还是喻意方面來解释的。例如，在罗马书6章3到4節和加拉太书3章27到28節中，引用它是從喻意方面來解釋的，因为浸水礼不能把罪人放在耶稣基督里。只有圣灵能做到（罗 8：9; 林前 12:13; 參 徒 10：44-48）。浸水礼是罪人在眾人面前公开见证与耶稣基督认同，而圣灵的洗礼是罪人加上個人经验與基督認同。
在历史上認定圣灵的洗礼是分两个阶段进行是必要注意之重點：犹太人的信徒是在五旬节受洗， 而外邦人是在哥尼流人的家中受洗并加入團契（徒 10：44-48; 11：15-17; 參 弗 2 : 11-22）
5:18 ),
for we need His power constantly if we are to serve God effectively. At
Pentecost, the Christians were filled with the Spirit and experienced the baptism
of the Spirit; but after that, they experienced many fillings (4:8, 31; 9:17 ; 13:9) but no more baptisms.
有时候人會说：“使用什麼樣的單词, 這對我们有什么不同呢？重要的是我们要有经验！”我怀疑他们会将同样的方法应用于任何其他生活领域，如医药，烹饪或机械。如果药剂师在处方中使用砷或阿司匹林，只要你病得好,
又有什么区别？或者如果机械师安装交充电机或汽化器，只要汽车能走就行？
2:12 -13),
and these words have definite meanings that must not be changed. Regeneration must
not be confused with justification, nor propitiation with adoption. Each of
these words is important in God's plan of salvation and must be defined
accurately and used carefully.
圣灵借着上帝的話向我们显明祂的真理（林前 2：12-13），祂的话含义明确, 絕對不能更改。“重生”不能与“稱義”混淆，也不能將“辯護人”与 “領养人”混為一談。每一句话, 都在上帝的救恩计划中非常重要，必须精确地說明和仔细地應用。
21:40 ;22:2;
26:14). Unless we are instructed otherwise in Scripture, we must assume that when
"speaking in tongues" is mentioned else where in Acts, or in 1 Corinthians
in referrers to an identical experience: believers praising God in the Spirit
in languages that are known.
圣灵說话（2：4,11）。 请注意，信徒赞美上帝，不是讲福音，他们使用認知的语言，而不是“未識的言語”（2：6, 8）。 路加指出了十五種不同的地方，并明确指出，來自这些地方的人听得懂彼得和其他使徒宣告上帝的奇妙的作為所說的语言。
希腊语翻译第6节“语言”而和第8节中的言語翻為 “方言”, “dialektos”是指一些国家或地区的语言或方言（21：40; 22：2; 26:14）。 除非我们在圣经中另有指示，否则我们必须假设，在“言语中”提及其他在使徒行传中或在哥林多前书中提到相同经历的信徒：信徒在聖靈裡赞美上帝所用的语言是通用的語言。
Why did God do this? For one thing, Pentecost was a reversal of the
judgment at the Tower
of Babel Babel Tower
of Babel Babel
另一个賜这語言礼物的原因是让人知道福音是有關全世界的。上帝要用自己的语言与人说话，并且宣告耶稣基督有關祂救恩的信息。 “使徒行传”的重点是在向全世界各地传福音，“到世界的地極”（1：8）。亨利 · 马丁说，“基督的灵是宣教使命的靈，我们越接近祂，就必须成为更熱誠的宣教士。”
Apparently the sound of the wind drew the people to the temple where the
believers were gathered, but it was the praise by the believers that really captured
their attention. The careless listeners mocked and accused the believers of
being drunk, but others were sincerely concerned to find out what was going on.
The people were perplexed (2:6), amazed (vv. 7, 12), and they marveled
(v. 7).
显然，风的声音吸引了人们到信徒聚集的聖殿，可是是基督信仰者的讚美上帝真正吸引他们的注意。 粗心不信的听众嘲笑和指责信徒喝醉酒，但其他的却人真诚地关注什么事正在發生。 人们感到困惑（2：6），惊讶（7,12等節），他们惊奇（第7节）。
It is interesting that the mockers should accuse the believers of being
drunk, for wine is associated with the Holy Spirit (Eph. 5:18). Paul relates
the two in contrast, for when a man is filled with strong drink, he
loses control of himself and ends up being ashamed; but when a person is filled
with the Spirit, he has self-control and glorifies God. Strong drink can bring a temporary
exhilaration, but the Spirit gives a deep satisfaction and a lasting joy.
有趣的是，嘲笑者因为葡萄酒与圣灵有关, 应该輕看醉酒的信徒，（弗 5:18）。 保罗却把两者對比，因为当人被酒灌滿, 醉醺醺的，他就失去了对自己控制的理性，最终蒙受羞愧; 可是当圣灵充满人心时，他能控制自我，荣耀上帝。 醉酒雖可以带来暂时的兴奋，但圣灵却给人深深的满足和持久的喜悦。
3. The Church Witnessing to the Lost (Acts 2:14 -41)
3. 教会對失丧者的见证（徒 2：14-41）
Peter did not preach in tongues; he addressed his
audience in he everyday Aramaic that they understood. The message was given by
a Jew, to Jews (w. 14,22,29,36), on a Jewish holy day, about the
resurrection of the Jewish Messiah whom their nation had crucified. The
Gentiles who were there were proselytes to the Jewish religion (v. 10). Peter
would not open the door of faith to the Gentiles until he visited Cornelius (Acts10).
彼得没有用方言传道; 他是用他的观众每天能听懂的阿拉伯话语。 傳講信息是犹太人, 在犹太教的圣日向犹太人宣講的是有關他们的国家把犹太人的弥赛亚钉死在十字架上, 和祂复活的事( 14,22,29,36等節)。 在那里的外邦人是改皈依犹太教的（10节）。 彼得直到访问哥尼流之後, 他不会向外邦人敞开信仰之门（徒 10章）。
There are three explanations in Peter's sermon.
彼得的讲道中有三點說明。
He explained what happened: the Spirit had come(vv. 14- 21)
The joyful worship of the believers was not the result of too much wine;
it was the evidence of the arrival of God's Holy Spirit to dwell in His people.
Orthodox Jews did not eat or drink before 9 A.M. on the Sabbath or on a holy
day, nor did they usually drink wine except with meals.
信徒的欢乐崇拜不是因喝了過多的葡萄酒， 而是上帝圣灵降臨在他們中間的证据。 东正教的犹太人在安息日或聖日的上午9點以前, 一般是不會吃或喝的, 他们也不是不會喝酒的, 吃饭例外。
Peter did not say that Pentecost was the fulfillment of the prophecy
of Joel 2:28-32, because the signs and wonders predicted had not occurred. When
you read Joel's prophecy in context, you see that it deals with the nation of Israel 11:28 -29). But here were 120 of
their fellow Jews, men and women, enjoying the blessing of the same Holy Spirit
that had empowered Moses, David, and the prophets.
彼得没有说五旬节是约珥书2章28到32節预言的实现，因为预言的標記和奇迹没有发生。 当你在上下文中看到约珥的预言时，你会看到它是談到在以色列的国家最后的时刻，及与“主的日子”有关。 然而，彼得被圣灵带领，談及预言在教会中的作工。 他说,“这是约珥所写的同样的圣灵，祂在这里！”這樣的宣告對犹太人似乎是不可思议的，因为他们认为上帝的灵只會给祂所选择的某些人（參 民 11：28-29）。 但是，这里有120位犹太人，男人和女人，享受着與摩西，大卫和先知等人的同样圣灵的祝福。
It was indeed the dawning of a new age, the "last days" in which
God would bring to completion His plan of salvation for mankind. Jesus had
finished the great work of redemption and nothing more had to be done except to
share the Good News with the world, beginning with the nation of Israel 2:21 ).
确实是一个新时代的到來的曙光，上帝将要在“最后的日子”完成祂拯救人类的计划。耶稣已经完成了祂伟大的救赎的工作，除了從以色列国開始，將好消息傳遍世界，就没有什么必須要完成的了。這邀请是“凡求告主名的, 必然得救”,（徒 2:21）。
He explained how it happened: Jesus was alive (vv. 22-35)
Jerusalem Nazareth
新闻很快的傳到东方; 並且, 也许在耶路撒冷的居民中大多数成年人, 和游客都知道拿撒勒人耶稣被逮捕，受审, 和钉十字架的事。他们也听到由“官方宣布”的謠言，耶稣的身体被祂的門徒偷走了，只是为了促使人们思索祂守住祂的话──从死里复活。
But Peter told them the truth: Jesus of Nazareth
但是，彼得告诉他们真相：拿撒勒人耶稣真实的从死里复活，這复活证明祂是弥赛亚！彼得提出四點來证明拿撒勒人耶稣基督复活的事實，然后向他们呼吁, 來相信基督并得救。
His first proof was the Person of Jesus Christ(vv.
22-24). Peter's audience knew
that Jesus was a real person from the town of Nazareth
It was incredible that such a Man should be defeated by death. From one
point of view, the crucifixion of Jesus was a terrible crime (v. 23), but from
another point of view it was a wonderful victory(v. 24). The word trans1ated
“pains" means “birth-pangs,” suggesting that the tomb was a “womb” out of
which Jesus was “born” in resurrection glory (see Acts 13:33)
用處死耶穌來打敗祂, 真是不可思议的事。 从一个角度来看，耶稣被钉十字架是可怕的犯罪刑罰（23节），但从另一个角度来看，这是伟大的胜利（24节）。 “痛苦”这个词被翻譯是“生產的痛苦”，假想墳墓如“子宫”，耶稣的墳墓空了, 祂從墳墓裡以復活的榮耀被 “生出”（參 徒 13:33）.
第二, 彼得的证据是大卫的预言（25-31等节）。他引用了诗篇16篇8到11等節，這些经文显然不能适用于已经死亡和埋葬的大卫。成为上帝的先知，大卫写了关于弥赛亚，祂的灵魂不会留在陰間（死人的埋葬處）或祂的身体在会腐爛的坟墓里。
The third proof was the witness of the believers(v. 33). After His
resurrection Jesus did not appear to the world at large, but to His own
followers whom He had commissioned to give witness to others that He was alive
(1:3, 22). But were these people dependable witnesses? Can we trust them? We certainly
can! Prior to Christ's resurrection, the disciples did not even believe that He
would be raised from the dead; and they themselves had to be convinced(Mark
16:9-14; Acts1:3). They had nothing to gain by preaching a lie, because their
message aroused official opposition and even led to the imprisonment and death
of some of the believers. A few fanatics might be willing to believe and promote a lie for a time,
but when thousands believe a message and when that message is backed up by
miracles, you cannot easily dismiss it. These witnesses were trustworthy.
Peter's fourth proof of the resurrection of
Christ was the presence of the Holy Spirit (vv. 33-36). Follow his
logic. If the Holy Spirit is
in the world, then God must have sent Him. Joel promised that one day the
Spirit would come, and Jesus Himself had promised to send the gift of the Holy Spirit
to His people (Luke 24:49;John 14:26 and 15:26;Acts 1:4). But if Jesus is dead,
He cannot send the Spirit; therefore, He must be alive. Furthermore, He could
not send the Spirit unless He had returned to heaven to the Father (John 16:7);
so, Jesus has ascended to heaven! To back up this statement, Peter quoted Psalm
110:1, a verse that certainly could not be applied to David (note Matt. 22:41 -46).
Peter's conclusion was both a declaration and an accusation: Jesus is your
Messiah, but you crucified Him! (see Acts 2:23) Peter did not present
the cross as the place where the Sinless Substitute died for the world, but
where Israel
彼得的结论既是宣言，也是譴责：耶稣是你們的弥赛亚，但你們却把祂钉十
字架！（參 使 2:23）彼得没有把十字架当作是无罪的替代人为世界而死的那个地方，但以色列人在那裡却釘死了自己的弥赛亚！他们犯下了历史上最大的罪恶！還有希望嗎？ 有的，因为彼得给了他們最後的說明，这是他们心中需要的好消息。
He explained why it happened: to save sinners(vv. 36-41)
他說明为什么這事會发生：拯救罪人（36-41等节）.
7:54 , a different Greek word is used that suggests anger rather than
conviction for sin.) After all, if they were guilt of crucifying their Messiah,
what might God do to them! Note that they addressed their question to the other
apostles as well as to Peter, for all twelve were involved in the witness that
day, and Peter was only first among equals.
Peter told them how to be saved: they had to repent of their sins and
believe on Jesus Christ. They would give proof of the sincerity of their
repentance and faith by being baptized in the name of Jesus Christ, thus
identifying themselves publicly with their Messiah and Saviour. Only by
repenting and believing on Christ could they receive the gift of the of the Spirit
(Gal. 3:2, 14), and this promise was for both the Jews and the "far
oft" Gentiles (Eph. 2:13 -19).
彼得告诉他们得救的方法 : 他们必須要從罪中悔改，相信耶稣基督。 他们将靠着耶稣基督的名受洗，证明他们的悔改和信心的诚意，从而公開的与他们的弥赛亚和救主识同。 只有悔改和相信基督才能得到圣灵的恩赐（加 3：2,14），这个应许是为了犹太人和“不多”的外邦人（弗 2：13-19）。
It is unfortunate that the translation of Acts 2:38 in the King James Version suggests that
people must be baptized in order to be saved, because this is not what the
Bible teaches. The Greek word eis (which is translated "for" in
the phrase "for the remission of sins") can mean "on account
of" or "on the basis of." In Matthew 3:11John the Baptist
baptized on the basis that people had repented. Acts 2:38 should not be used to teach salvation by
baptism. If baptism is essential for salvation, it seems strange that Peter
said nothing about baptism in his other sermons (3:12-26;5:29-32;10:34-43).In
fact, the people in the home of Cornelius received the Holy Spirit before
they were baptized! (10:44 -48)
Since believers are commanded to be baptized, it is important that we have a
clean conscience by obeying(1 Peter 3:21 ),but
we must not think that baptism is a part of salvation. If so, then nobody in
Hebrews 11was saved because none of them were ever baptized.
不幸的是，在“英文欽定版”圣经, 使徒行傳2章38節的翻译为 : 人必须受洗才能得救，因为这不是圣经所教导的。 希腊文 eis（在“为了缓解罪恶”一词句中翻译 “for” “为了”）可能意味着“因什麼緣故”或“在何基础上”。 在马太福音 3章11節, 施洗约翰是建立受洗的基础在人的悔改。 使徒行传2章38節不应该把教导救恩與洗礼連在一起。 若洗礼对于救恩是至关重要的，那么奇怪得很, 為什麼彼得在他的其他讲道中没有提到任何关于洗礼的事（3：12-26; 5：29-32; 10：34-43）。事实上，在哥尼流的家中是先接受了圣灵再受洗的！（10：44-48） 因為信徒被命令要受洗，重要的是我们由於顺服才有洁净的良心（彼前 3:21），但我们不能认定洗礼是救恩的一部分。 如果是这样，那么在希伯来书11章中就没有人能得救，因为没有人受过洗礼。
Acts 2:40 indicates
that the apostles continued to share the Word and to urge the people to trust Jesus
Christ. They looked upon the nation of Israel 17:17 ; Phil. 2:15 ). Actually, the nation would have about forty years
before Rome
使徒行传2章40節表明使徒们继续分享聖經耶穌的話，敦促人信靠耶稣基督。 他们把以色列国视为被谴责的“歪曲的一代”（太 16：4; 17：17; 腓 2:15）。 其实，
罗马将来四十多年前，国家将来毁灭城市和寺庙，分散人民。
历史重演。
在旷野四十年里，新一代人“救了自己”，反抗上帝的老一辈。
现在，神将给他的子民四十年的恩典。
那天，有3000人悔改，相信，得救。
慢慢思想!!!
4. 圣灵教会（使徒行传2：42.41）
The believers continued to use the temple for
their place of assembly and ministry, but they also met in various homes. The
3,000 new converts needed instruction in the Word and fellowship with God's people
if they were to grow and become effective witnesses. The early church did more
than make converts; they also made disciples(Matt.
28:19-20).
Two phrases in Acts2:42may need explanation. "Breaking of bread"
probably refers to their regular meals, but at the close of each meal, they
probably paused to remember the
Lord by observing what we call "the Lord's
Supper." Bread and wine were the common fare at a Jewish table. The word fellowship
means much more than "being together." It means "having in
common" and probably refers to the sharing of material goods that was
practiced in the early church. This was certainly not a form of modem
Communism, for the program was totally voluntary, temporary (11:27 -30), and motivated by love.
Acts2：42中的两个短语需要解释。 “打破面包”可能是指他们的定期饭菜，但在每餐结束时，他们可能会停下来记住主通过观察我们所说的“主的晚餐”。 面包和葡萄酒是犹太人桌上常见的食物。 “团契”这个词比“在一起”意味着更多。 这意味着“有共同之处”，可能是指在早期教会中实行的物资的分享。 这当然不是现代共产主义的一种形式，因为这个节目完全是自愿的，暂时的（11：27-30），并且是由爱所激励的。
The church was unified (2:44 ),
magnified (v. 47a), and multiplied (v. 47b). It had a powerful testimony among
the unsaved Jews, not only because of the miracles done by the apostles (v.
43), but a1sobecause of the way the members of the fellowship loved each other
and served the Lord. The risen Lord continued to work with them (Mark 16:20 ) and people continued to be
saved. What a church!
教会是统一的（2:44），放大（第47a节），并且倍增（v。47b）。 它在未得救的犹太人中有强有力的见证，不仅是因为使徒所造的奇迹（第43节），而且也是因为成员团契相爱，服侍主。 复活的主继续与他们合作（马可福音16:20），人们继续得救。 什么教会！
The Christians you meet in the Book of Acts were not content to meet once
a week for "services as usual." They met dally (2:46 ), cared daily (6:1), won souls daily (2:47 ), searched the Scriptures daily
(17:11 ), and increased in
number daily (16:5).Their Christian faith was a day-to-day reality, not a once-a-week routine.
Why? Because the risen Christ was a living reality to them, and His resurrection power was at work in their
lives through the Spirit.
The promise is still good: "Whosoever shall call on the name of the
Lord shall be saved" (2:21 ;
Rom. 10:13 ). Have you called?
Have you trusted Jesus Christ to save you?
诺言仍然是好的：“凡耶和华的名呼求，必得救”（2:21;罗马书10:13）。 你打电话了吗 你信耶稣基督救你了吗？
第三章
The power of His name Acts
3: 1—4: 4 祂的名有能力 使徒行传3：1-4：4
The emphasis in Acts 3 and 4 is on the name of the
Lord Jesus (3:6, 16; 4:7, 10, 12, 17, 18, 30). A name, of course, implies much
more than identification; it carries with it authority, reputation, and power.
When somebody says, "You can use my name!" you sincerely hope the
name is worth using. If an order is given in the name of the President of the United States or
the Prime Minister of Great Britain, those who receive the order know that they
are obligated to obey. If I were to issue orders at the White House or at No.
10 Downing Street (even if I could get in), nobody would pay much attention, because
my name has no official authority behind it.
使徒行传第3和第4章的重点是主耶稣的名（3：6,16;
4：7，10，12，17，18，30）。名字然顯不只是识别，它带有能力，声誉和权威。有人说：“你可以用我的名字！”你真诚的希望这个名字值得使用。如果以总统的名义给出命令美国或英国首相，接受这命令的人知道他们有义务服从。如果我要在白宫或唐宁街10号发出命令（即使我能入住），没人会多加注意，因为我的名字没有官方的权威支持。
But
the name of the Lord Jesus has all authority behind it, for He is the
Son of God (Matt. 28:18). Because His name is "above every name" (Phil.
2:9-11), He deserves our worship and obedience. The great concern of the first
Christians was that the name of Jesus Christ, God's Son, be glorified; and believers
today should have that same concern.
但是，主耶稣的名字背后有一切权柄，因为他是上帝的儿子（太 28:18）。因为祂的名字“超乎萬名之上”（腓 2：9-11），祂值得我们的敬拜和顺从。 第一个基督徒是耶稣基督的名是非常值得关心的，祂是荣耀上帝的儿子; 今天的信徒也应该有同样的关切。
As we
study this section, we should note that the Jewish emphasis is very pronounced.
Peter addressed Jewish men(Acts 3:12 )
and called them "children of the prophets and of the covenant" (v.
25). He referred to the Jewish fathers (v. 13) as well as to the prophets (v v. 18, 21-25).The phrase "times of restitution"
(v. 21) is definitely Jewish and refers to the messianic kingdom promised in
the prophets. The message is still going out "to the Jew first" (v.
26) and is presented in Jewish terms.
当我们研究这一段时， 我们应该注意到犹太人所看重是非常明显。彼得谈到犹太人（徒 3:12），称他们为“先知和守约的孩子”（25节）。他同樣談到犹太的祖先（第13节）以及先知（18,21至25 節）. “復原的时代”（第21节）該短語绝对是有關犹太人，指的是在先知書中提的彌賽亞國度。該信息仍然以“犹太人首先”（第26节），并以犹太文字呈现。
There are three stages in this event, and each stage reveals something
wonderful about Jesus Christ.
以三个阶段討論該事件，每个阶段都揭示了有关于耶稣基督的奇妙美好的事。
1. Amazement: Jesus the Healer (Acts 3:1-10) The
believers were still attached to the temple and to the traditional hours of
prayer (Ps. 55:17;Dan. 6:10 ;Acts
10:30 ).
Keep in mind that Acts 1-10 describes a gradual
transition from Israel
to the Gentiles and from “Jewish Christianity" (note 21:20 ) to the "one body" made up of both
Jews and Gentiles. It took several years before many of the Jewish believers
really understood the place of the Gentiles in God's program, and this
understanding did not come without its conflicts.
1.惊奇：耶稣醫病（徒 3：1-10）信徒仍然靠近圣殿和是传统的祷告时间（诗 55：17; 但 6：10; 徒 10:30）。请记住，使徒行传1至10章, 是描述从以色列向外邦人和從 “犹太基督徒”（注21:20）到由犹太人和外邦人组成的 “一体” 的逐渐过渡時期. 犹太的信徒到真的明白外邦人在上帝的计划中的地位時, 有几年之久，而这种理解并非没有經過发生冲突的。
The contrast between chapters 2 and 3 is interesting: Peter the preacher-Peter
the personal worker; multitudes-one poor man; ministry resulting in
blessing-ministry resulting in arrest and persecution. The events in chapter 3
are an illustration of the last phrase in 2:47 , showing us how the Lord added to His church daily. While
the Holy Spirit is not named in this chapter, He was certainly at work in and
through the apostles,
performing His ministry of glorifying Jesus Christ
Oohn16:14).
第2章和第3章之间的对比非常有趣：彼得是传道人 ---- 彼得是个人工作者; 從一群 --- 一個穷人; 导致福利的傳教事工 ---- 至逮捕和迫害。 第3章中的事件是2章47節中最后的例证，向我们展示了主是如何天天加增教会的人數。 虽然本章没有提到圣灵，但祂当然在使徒中行荣耀耶稣基督的奇事 ( 約 16：14）。
Peter and John are often found together in Scripture. They were partners
in the fishing business (Luke 5:10 );
they prepared the last Passover for Jesus (Luke22:8); they ran to the tomb on the first Easter Sunday morning
(John 20:3-4); and they ministered to the Samaritans who believed on Jesus Christ
(Acts 8:14 ). Now that they were
filled with the Holy Spirit, the apostles were no longer competing for
greatness, but were at last working faithfully together to build the church
(Ps. 133).
在圣经中发现彼得和约翰经常在一起。 他们是钓鱼為业的伙伴（路 5:10）; 他们为耶稣准备了最后的逾越节晚餐（路 22：8）; 他们在第一个复活节的星期天早上一同跑到主的坟墓（约 20：3-4）; 他们一同服事了相信耶稣基督的撒玛利亚人（徒8:14）。 现在，使徒们都充满了圣灵，不再争執誰為大，最終, 他們一直在建造教堂的事工上忠心（诗 133）。 10/26/2017 8:00
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That Peter noticed the lame beggar is another evidence of the Spirit's
ministry. No
doubt thousands of people were near the temple
(Acts4:4), and perhaps scores of beggars, but the Lord told Peter to heal a
lame man lying at the Beautiful Gate. There were nine gates that led from the
Court of the Gentiles into the temple itself. Scholars are not agreed, but the
Beautiful Gate was probably the "Eastern Gate" that led into the
Court of the Women. Made of Corinthian bronze, the gate looked like gold; and
it certainly was a choice place for a lame man to beg.
彼得領悟到跛脚的乞丐是圣灵事工的另一个证据。数千人在寺庙附近（徒 4：4），也或许還有几个乞丐，所以, 主吩咐彼得医治一个躺在美门的跛脚的人應該没有怀疑。 從外邦人法院进入圣殿有九座门。 学者们不同意，但美门大概是進入妇女院的“东门”。 用哥林多青铜制成，门看起来像金子; 是跛脚的人乞讨的好地方。
The giving of alms was an important part of the Jewish faith, so beggars
found it
profitable to he near the temple. Since the
believers had pooled their resources (2:44 -45),
the two apostles had no money to give; but money was not what the man needed
most. He needed salvation for his soul and healing for his body, and money
could provide neither. Through the power of the name of Jesus, the beggar was completely
healed; and he was so happy and excited that he acted like a child, leaping and
praising God.
施舍是犹太信仰的重要部分，乞丐发现了这一点, 所以他靠近寺庙容易行乞。信徒們都將他们的资源汇集在一起（2：44-45），所以两位使徒身上没有钱，但金钱并不是這瘸腿者最需要的。他需要救恩，为自己的灵魂得救及身體康复，這些金钱都做不到。靠耶稣的名的力量，乞丐獲得完全的醫治; 他高兴和激动得像小孩一样，跳跃的赞美神。 10/26/2017 8:30
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It is easy to see in this man an illustration of
what salvation is like. He was born lame, and all of us are born unable to walk
so as to please God. Our father Adam had a fall and
passed his lameness on to all of his descendants
(Rom.5:12- 21). The man was also poor, and we as sinners are bankrupt before
God, unable to pay the tremendous debt that we owe Him (Luke 7:36 -50). He was "outside the
temple," and all sinners are separated from God, no matter how near to the
door they might be. The man was healed wholly by the grace of God, and the
healing was immediate (Eph. 2:8-9). He gave evidence of what God had done by
"walking, and leaping, and praising God" (Acts 3:8) and by publicly
identifying himself with the apostles, both in the temple (v. 11) and in their
arrest (4:14 ). Now that he
could stand, there was no question where this man stood!
從这瘸腿的人得醫治, 很容易了解救赎是這麼樣的一回事。他出生是瘸脚的，我们所有人都像他生來不能與上帝同行, 以討祂的歡喜，。我们的先祖亚当墮落, 将他的跛脚传给他所有的后裔（罗 5：12-21）。这瘸腿的人也很穷，我们在上帝面前的罪人是破产的，無法付清我们欠祂的巨额债务（路 7：36-50）。 瘸腿的人是“在殿外”，无论罪人离聖殿的门多近, 我們都像他与上帝是分离的。这瘸腿的受上帝的恩典,
立即全然的医治好（弗 2：8-9）。他 “走路，跳跃，赞美上帝” 見证祂的大能（徒 3：8），并且在圣殿（第11节）和使徒们一同的被逮捕（4： 14）。现在他可以站立，毫无疑问，他站在那里為主作見證！
2. Indictment: Jesus, the Son of God (Acts 3:11 -16)
2.起诉：上帝的儿子,
耶稣（徒 3：11-16）
The healing of the lame beggar drew a crowd around
the three men. Solomon's Porch, on the east side of the temple, was a corridor
where our Lord had ministered (John 10:23 )
and where the church worshiped (Acts 5:12 ).
瘸腿的乞丐的痊愈吸引一群人在這三人身上。在聖殿的东边的所罗门的廊下，，是我们的主講道的走廊（约 10:23），是教会所在的地方（徒 5:12）。
In his sermon at Pentecost, Peter had to refute
the accusation that the believers were drunk. In this sermon, he had to refute
the notion that he and John had healed the man by their own power. (Paul and
Barnabas would face a similar situation after healing a lame man. See Acts
14:8-18.)Peter immediately identified the source of the miracle-Jesus Christ,
the Son of God. Wisely, Peter said that this was the God of their fathers, the
God of Abraham, Isaac, and Jacob.
彼得在五旬节的讲道中，不得不驳斥他們對信徒喝酒的指责。 在这次讲道中，彼得必須反驳他們認為治愈这瘸腿人的是他們自己。 （保罗和巴拿巴在治愈一个跛脚的病人面临类似的情况，參 徒 14：8-18）彼得立刻宣告神迹的根源 --- 耶稣基督，上帝的儿子。彼得明智地说，祂是他们列祖的上帝，亚伯拉罕，以撒，雅各的上帝.
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The Spirit certainly gave Peter boldness as he
reminded the Jews of the way they had treated Jesus. They had denied Him and
delivered Him up to be crucified. Even worse, they had asked for a guilty man,
Barabbas, to be set free so that an innocent prisoner might be crucified! In
order to convince them of their crimes, Peter used several different names and titles
for our Lord: God's Son, Jesus, the Holy One, the Just One, the Prince
(Pioneer) of life. This was no ordinary man that they had handed over to the
Romans to crucify!
圣灵确实使彼得壯胆, 向犹太人顯明他们如何的对待耶稣。 他们離棄祂，并将祂交付给钉十字架。 更糟糕的是，他们要求释放罪人巴拉巴， 將无辜的耶穌送上十字架！ 为了说服他们的罪惡，彼得为我们的主使用了几个不同的名字和称谓：上帝的儿子，耶稣，圣者，義者，生命的王子（先驱者）。 耶穌不是普通的人，他们却把祂交给罗马人钉十字架！
Calvary may have been man's last word, but the empty tomb was God's last word. He
glorified His Son by raising Him from the dead and taking Him back to heaven.
The enthroned Christ had sent His Holy Spirit
and was working through His church. The healed beggar was proof that Jesus was
alive. If ever a people were guilty, it was the people Peter addressed in the
temple. They were guilty of ki1ling their own Messiah!
“骷髅地” 可能是人的最后一句话，但 “空墳墓” 却是上帝的最后一句话。 上帝将祂的兒子从死里复活并将祂带回天上，以荣耀祂。 豋寶座的基督已经差遣祂的圣灵，并在教会內作工。 痊癒的瘸腿乞丐見证耶稣仍活着。 如果人犯了罪，就是彼得在圣殿里所提到的人。 他们犯了殺自己的弥赛亚的大罪！
This is probably not the kind of message we would give at an evangelistic meeting
today, because it was designed especially for Peter's Jewish audience. As at
Pentecost, Peter was addressing people who knew the Scriptures and were
acquainted with the recent event sin Jerusalem
(see Luke24:18). It was not a group of ignorant pagans with no religious background.
Furthermore, the Jewish leaders had indeed perpetrated
a great injustice when they arrested and condemned
Jesus and asked Pilate to have Him crucified. How many citizens agreed with
their decision, we do not know; but you
can imagine the remorse of the people when they
learned that they had betrayed and killed their own Messiah.
这可能不是今天在福音派会议上要釋放的信息，因为它是彼得专为對犹太人而設計宣講的。 在五旬节，彼得向對圣经有认识的人而最近又在耶路撒冷知道所發生的事的人宣講（參 路 24：18）。 不是没有宗教背景及无知的一群异教徒。 尤其甚者，犹太领导人确实犯了大罪, 当他们逮捕并谴责耶稣，并要求彼拉多把他钉十字架的时候，这是非常不公正的。 有多少以色列人同意他们的决定，我们不知道; 但是当他们知道自己背叛了且殺害了自己弥赛亚时，你可以想象到他们是如何的悔悟。
There must be conviction before a sinner can experience conversion. Unless
a patient is convinced that he is sick, he will never accept the diagnosis or
take the treatment Peter
turned the temple into a courtroom and laid all
the evidence out for every body to see. How could two ordinary fishermen perform
such a great miracle unless God was with them? Nobody would dare deny the
miracle because the beggar stood there before them all in "perfect
soundness" (Acts 3:16
and 4:14 ). To accept the
miracle is to admit that Jesus Christ is indeed the living Son of God and that
His name has power.
在罪人经历改變之前，必须有悔罪。 除非病人相信他病了，否则他决不会接受诊断或治疗. 彼得把匯聖殿变成法庭，并把所有的证据一一顯明給人看。 若沒有上帝的同在，這两位普通的渔民如何能作出如此伟大的神迹？ 没有人敢否认神迹，因为被醫治痊癒的乞丐站在他们的面前，他是“完美的健康”（徒 3:16 和 4:14）。 接受神迹是承认耶稣基督确实是活生生的上帝的儿子，祂的名有权柄。
3. Encouragement: Jesus, the Saviour (Acts
3. 鼓励：救主耶稣（徒 3：17-4：4）
But Peter did not leave the people without hope.
In fact, he almost seemed to defend them by pointing out that they had acted in
ignorance (v. 17) while at the same time they had
fulfilled the Word of God (v. 18).
但彼得仍給以色列人希望。 事实上，他几乎是在捍卫他们，指出他们是在无知中行事（17节），同时他们曾实现了上帝的道（18节）。
In the Old Testament law, there is a difference between deliberate sins
and sins of ignorance (see Lev. 4 and 5 and Num.
and without deliberate intent was given
opportunity to repent and seek God's forgiveness. Ignorance does not remove the
sinner's guilt, but it does mitigate the circumstances.
在旧约律法中，有意识的罪恶与无知的犯罪有差异（參 利 4 和 5; 民 15：22-31）。有意犯罪者是对抗上帝，犯了大罪。 要与祂的子民“分離”（15：30-31），这意味着被驅逐教會甚至死亡。 旁若無人的“高手”犯罪的人將被咀咒，但是不知不觉地犯罪, 没有故意的意图者, 當给予机会悔改，寻求上帝的宽恕。 无知并不能消除罪人的内疚，但却减轻他受審判的情况。
Jesus had prayed, "Father, forgive them; for
they know not what they do" (Luke
耶稣已经祷告：“父，原谅他们，因为他们不知道他们做什么“（路 23:34）;上帝已经回答祂的祷告。祂不是提出審判，而是派圣灵来到祂的教会，賜給權柄定罪失喪的罪人。 以色列的这种情况就像一些事先没有恶意杀害他的邻居的“杀人者”，逃到最近的 “逃城”（民 35：9-34）。 只要他留在城里，就是安全的，因為复仇者不能到达逃城裡杀他。 一直等到大祭司去世后，他才可以自由回家。 彼得邀请这些“凶手”以對耶稣基督的信心逃离，并在祂里面尋找避难處（来 6:18）。
In his previous sermon, Peter had explained that the cross was the meeting
place of divine sovereignty and human responsibility (Acts
second sermon (vv. 17-18). There are mysteries here that the an
mind cannot fully
understand, so we must accept them by faith. God had a plan from all
eternity, yet His
plan did not force men to act against their own will. The prophets had foretold
the
sufferings and death of the Messiah, and the nation fulfilled these
prophecies without
realizing what they were doing. When God cannot rule, He overrules and
always
accomplishes His divine purposes and decrees.
彼得曾在他的前次讲道中解释说, 十字架是上帝的主权和人的责任的会合處（徒2:23）; 他在此次講道中重申了这个道理（17-18节）。 这里有一个心灵不能完全明白的奥秘， 我们必须以信心來接受它。 上帝有永恒的计划，而祂的计划至今没有强迫人违背自己的意志。 先知已經预言弥赛亚的受苦和死亡，而国家实现满足这些预言, 但他们不知道在做什么. 当上帝不能统治的时候， 祂总是達到且完成祂的神圣目的和法令。
Having announced the crime, presented the
evidence; and explained the nature of their sin, Peter then offered them pardon!
(vv. 19-26)What a strange thing for the prosecuting attorney to become
the defense attorney and the pardoning judge! Peter's burden was to encourage
his people to trust Christ and experience His gracious salvation.
彼得宣布犯罪狀后，提出证据; 并解释了他们的罪恶的性质，最后赦免他们！ （19-26 节）. 起诉律师成为辩护律师和赦免法官, 這是多麼的奇妙！ 彼得的责任是鼓励他的國人信靠基督，并经历祂的憐憫的救恩。
What did he tell them to do? First
of all, they had to repent of their sins (see
彼得告诉他们要做些什麼？ 首先，他们必须悔改他们的罪恶（參 2:38; 5:31; 17:30），这意味着对自己，他们的罪恶和耶稣基督的看法應該改变。 悔改不仅仅是“为你的罪感到遗憾”。 正如主日学校的小女孩所说，“这意味着感到遗憾就放弃了！” 对罪的虚假的認錯, 可能僅僅只是遗憾（“我很抱歉我被抓住了”）或悔悟（“我感到可怕！”）; 这种感觉有得過且過的心態。 忏悔与“做忏悔”完全不同，好像我们必须对上帝作出特别的牺牲，证明我们的忏悔是真诚的。 真正的悔改承认上帝的話是真实的，因为是真实的，要改变我们对罪恶和救主在腦內的想法。
The message of repentance was not new to the Jews, for John the Baptist
had preached it and so had Jesus (Matt. 3:2 and
his faith in the Saviour.
对于犹太人来说, 忏悔的信息早已知道，施洗约翰和耶稣都传讲過（太 3：2 和 4:17）。 悔改是上帝的恩赐是一種說法（徒 11:18）; 是心灵对上帝圣灵定罪的回应, 是另一種看見（徒 26:20）。 真诚忏悔的人在任何情況下, 不会放弃他对救主的信心。
Second, they had to be converted "to turn again" and exercise saving faith in Jesus Christ. The
biblical message is "repentance toward God, and faith toward our Lord
Jesus
Christ" (Acts
第二，他们必须被转變“再次转向”， 并且操練對耶稣基督拯救的信心。 圣经的信息是“对上帝的忏悔，对主耶稣基督的信心建立“（徒 20:21），两者並行. 除非我们脱离了罪恶，否则我们不可能对耶稣基督有信心. 不幸的是，一些传道人忽视了悔改的教义, 因此, 他們的忏悔缺乏真正的認罪的信念. 平衡的福音是同時提供给罪人悔改和信心。
Peter announced what would happen if they repented
and turned to Jesus Christ: “ in order that your sins may be blotted out, in order that the
times of refreshing may come from the presence of the Lord, in order that He may send Jesus
Christ" (literal translation). There was a promise for the individual (sins
forgiven) and a promise for the nation (times of spiritual refreshing). Peter was
actually calling for national repentance, for the nation through its
leaders had denied its Messiah and condemned Him to die. The declaration is
that, if the nation repented and believed, the Messiah would return and
establish the promised kingdom. The nation did not repent-and certainly God knew
this would happen-so the message eventually moved from the Jews to the
Samaritans (Acts 8) and to the Gentiles(Acts 10).
彼得宣告如果以色列人悔改并转向耶稣基督，将会有什么发生：“为了使你的罪可能被抹去，为了可能在主面前的多次清醒，為了主可能賜予耶稣基督” （字面翻译）. 有為个人（罪的赦免）的承诺, 和為以色列国（多次屬靈的清醒）的应许。 彼得的確呼吁全国人的悔改，因为從国家到领袖都上下否认了弥赛亚，并咀咒祂去死。 這宣告是，若整個国家悔改及相信, 弥赛亚將要再來並允許建立祂的王國. 这个国家没有悔改──上帝肯定知道会发生──所以該信息最终从犹太人移到了撒马利亚人（使 8章）和外邦人（使 10章）。
The emphasis in Acts 3:22-25is on the prophets who had announced
the coming of the Messiah. Peter quoted from Moses (Deut.
Moses had predicted the arrival of a Prophet, and
this Prophet was the Messiah (see Luke24:19;John 1:19-28and 6:14). Not to obey ("hear") this Prophet meant
condemnation. But Moses was not the only
one who foretold the coming of Jesus Christ,
for all the prophets united in their witness to
Him (see Luke 24:25-27, 44-48).
使徒行传3章22-25的重点是宣告弥赛亚来临的眾先知。彼得引用摩西（申 18:15，18-19），并提醒他的听众，摩西预言的先知的到来，这位先知就是弥赛亚（參 路 24：19;
约 1：19-28 和 6:14）。若不順服（“听见”）这先知意指為咀咒。但摩西不是唯一预言耶稣基督来临的人，因眾先知联合起来见证祂（參 路 24：25-27,44-48）。
When Peter spoke about
"these days," to what "days" was he referring? The days of the
life and ministry of Jesus
Christ, the days when God's Prophet
would speak to His people and offer them salvation. The nation's rejection of Him
made them especially guilty because the Jews were the privileged "sons of the
prophets and of the covenant. "They had sinned against a flood of light !
当彼得谈到“这些日子”，他指的是什么“日子”？ 是耶稣基督的生活和教導的日子，是上帝的先知將要对祂的兒女说话和赐救恩的日子。国家的拒绝祂使他们特别内疚，因为犹太人被譽為是“先知和立约的子孫。” 他们却對大光犯了罪！
When God called Abraham, He made an unconditional covenant with him and
his descendants that through them the nations of the world would be blessed (Gen.
12:1-3). This promise was fulfilled when Jesus Christ came into the world through
the Jewish nation (Gal. 3:6-14).The Gospel message came "to the Jew
first" because the Jews were God's chosen instrument through whom the
Gentiles would be blessed (Acts
当神呼召亚伯拉罕时，祂与他和他的后代立下无条件的约，就是因為他们，世界各国将得到祝福（创 12：1-3）。当耶稣基從犹太国进入世界时，这应许得以实现（加 3：6-14）。福音信息首先傳給“犹太人”，因为犹太人是上帝所选择的器皿，他們使外邦人将得到祝福（使 3:26; 13:46; 羅 1：16）。早期的基督徒是犹太人，早期的传教士是犹太人。
But notice that Peter did not permit the "national blessings" to
overshadow the personal responsibility of the individuals listening to his
message(v. 26). God raised up Jesus Christ and sent Him to each one who
would turn away from his iniquities.
(Note v.20.) National repentance depends on
personal repentance, the response of individual sinners to the message of salvation.
Peter was addressing a large crowd, but he still made the application personal.
但请注意，彼得不允许“国家的祝福”取代了听他的信息人的个人责任（第26节）。上帝使耶稣基督升天，並差遣祂到想离弃他的罪孽的每一个人身上。（註 第20节）国家的悔改取决于个人的悔改及罪人对救恩信息的反应，彼得正在向一大群人呼召，但他仍然注意个人的應用。
His message produced two opposite results: (1) some 2,000 Jews believed
the Word and were converted, and (2) the religious leaders of the nation
rejected the message and tried to silence the apostles. We have here the
beginning of the persecution about which Jesus had already warned His followers
(Matt. 10:17-18; Luke 21:12-15;John 15:18-16:4).
他的信息产生了两个不同的效果：（1）约2000名犹太人相信“道”并接受改變，（2）全国宗教领袖却拒绝他講的信息，并试图令使徒們閉口。我们在这里已开始耶稣早就向祂的跟随者发出警告的迫害（太 10：17-18;
路 21：12-15; 约15：18-16：4）。
We would expect the Sadducees to oppose the message because they did not
believe in the resurrection of the human body (Acts 23:6-8). Peter's fearless
declaration that Jesus
Christ had been raised from the dead ran contrary
to their to religious beliefs. If the common people questioned the theology of
their spiritual leaders, it could undermine the authority of the whole Jewish
council. Instead of honestly the examining the
evidence, the leaders arrested the apostles and
kept them in custody over night, intending to try them the next day. However,
the arrival of the temple guards could not prevent 2,000 men from trusting Jesus
Christ and identifying themselves with the believers in
因为撒都该人不相信复活, 我们期望他們反对这个信息（使 23：6-8）。彼得无畏的宣告耶稣基督已经从死裡復活, 這與他們的信仰衝突。如果普通人质疑他们屬靈领袖的神学，那可能会破坏整个犹太人议会的权威。领袖們代替忠实地检查证据,反而逮捕了使徒，并将他们羁押过夜，打算在第二天審判。然而，聖殿守卫的兵丁的到来, 並不能阻止2000人相信耶稣基督，并与耶路撒冷的信徒认同。
As you review this section of Acts, you cannot help but be Impressed with
some practical truths that should encourage all of us in our witnessing for
Christ
当你回顾这一段“使徒行传”时，無法制止地要用一些激動我們的实際真理，來為基督作见证
1. God is long-suffering with lost
sinners, the leaders of
1. 以色列的领袖们拒绝了施洗约翰（太 21：23-27）和耶稣的宣教，上帝對失喪的罪人長久受苦, 祂仍给了他们另一个悔改和得救的机会。他们已经否认和杀害了自己的弥赛亚，但上帝却耐心延遲了祂的审判，并派祂的灵来幫助他们。當我们這迷失的世界作証時, 今天上帝的兒女需要耐心.
2. True witness involves the "bad news" of sin and guilt as well
as the "good news" of salvation through faith in Jesus Christ. There
can be no true faith in Christ unless first there is repentance from sin. It is
the ministry of the Holy Spirit to convict lost sinners (John 16:7-11), and He
will do this if we faithfully witness and use God's Word.
2. 真正的见证涉及罪和內疚的“坏消息”以及由於信靠耶稣基督得救的“好消息”。 除非先有罪的悔改，否则就不可能對基督有真正的信仰。圣灵的工作是失喪的罪人認罪（约 16：7-11），如果我们忠实地见证并使用神的話，祂就会成就。
3. The way to reach the masses is by helping the individual sinner. Peter
and John won the crippled beggar and his transformed life led to the conversion
of 2,000 men! The
servant of God who has no time for personal work
with individual sinners will not be given many opportunities for ministering to
great crowds. Like Jesus, the apostles took time for individuals.
3. 帮助單獨的罪人是达到群众的途径。彼得和约翰赢得了跛脚的乞丐，他的生活转变导致了2000人的悔改！ 上帝的仆人，若不与單獨的罪人进行个人的工作，将不会得到更多机会为伟大的人群服务。像耶稣一样，在使徒们个人身上花时间。
4. The best defense of the truth of the Christian faith is a changed life.
The healed beggar was "Exhibit A" in Peter's defense of the resurrection
of Jesus Christ. In his evangelistic ministries, the Methodist preacher Samuel Chadwick
used to pray for "a Lazarus" in every campaign, some
"great sinner" whose conversion would shock the community. He got the
idea from John 12:9-11.God answered his prayers in meeting after meeting as
infamous wicked men trusted Christ and became Witnesses through their changed
lives. Let's go after the "hard cases" and see what God can do!
4. 最好的對基督教信仰的卫教是生命的改变。痊癒的乞丐是彼得对耶稣基督复活的辩护的“最好的展示”。卫理公会传道人撒母耳．查德维克在他的每場福音宣教大會常常为“拉撒路”祷告，有些“大罪人”的转变会让社会震惊。他从约翰福音12章9到11節得到了这个想法。上帝在一個接著另一個大会回答他的祷告，因为臭名昭着的邪恶的人信靠基督，并經过他的生命改变成为见证人。我们来看看上帝的大能！
5. Whenever God blesses, Satan shows up to
oppose the work and silence the witness; and often he uses religious people to
do his work. The same crowd that
opposed the
ministry of Jesus Christ also opposed the work of
the apostles, and they will oppose our ministry today. Expect it-but don't let
it stop you! The important thing is not that we are comfortable, but that the
name of the Lord is glorified through the preaching of the Gospel
每当上帝祝福，撒但也出來做反对工作，使見证人沉默; 它常常用宗教的人士來作。 同样一群反对耶稣基督的, 也反对使徒的工作，並且他們将对我们今日的事工反對。等待它──但不要让它停止你的事工！我们舒不舒服不重要，重要的是以傳講福音來荣耀主的名.
6. God has promised to bless and use His Word, so
let’s be faithful to witness. Jesus even prayed that our witness would have
success (John
上帝已经允应祝福和使用祂的话，所以讓我们帶信心地作见证。甚至, 耶稣已經為我们的见证的成功而祷告（约 17:20），所以我们有充分的理由被鼓励去作。耶稣的名有权柄，所以我们不用害怕见证並叫罪人悔改。
7. The name
of Jesus Christ still has power! While we may not perform the same apostolic
miracles today that were seen in the early church, we can still claim the
authority of Jesus Christ as He has instructed us in the Word.
耶稣基督的名仍然有权柄！虽然, 今天我们不可能作在早期教会中如使徒所行的同样神迹，但我们仍然可以像耶稣基督在圣經中指示的, 懇求祂的权威。
We can preach the "remission of sins" in His name (Luke 24:47)
so that people might believe and have "life through His name" (John
我们可以用祂的名传揚“赦罪的道”（路 24:47），使人们相信并借着祂的名“有生命”（约 20:31）。我们可以给人一杯涼水（可 9:41），我们可以用祂在祂的名下接納嬰孩（太 18：5）。这些事工看來并不像醫治跛子那样奇特，但对上帝的工作来说, 仍然是重要的。
We can ask in His mime as we pray (John
asking it. If we remember this, it will help to keep
us from asking for things unworthy of His name.
我们可以在祷告中用祂的名下求问（约 14：13-14; 15：16;
16：23-26）。当我们向天父用耶稣基督的名檬求时，就像耶稣自己來求一样. 若我们记住这点，将有助于使我们不要求不符合祂名的事情。
Yes, the name of Jesus Christ still has authority and power. Let's go
forth in His name and conquer!
是的，耶稣基督的名字仍然有权威和能力。我们以祂的名來得勝！
第四章送遠遠
Persecution, Prayer, and
Power Acts 4:5-31 迫害，祷告, 和能力 使徒行傳4：5-31
The early church had none of the
"advantages" that some ministries boast of and depend on today. They did
not have big budgets provided by wealthy donors. Their pastors lacked credentials
from the accepted schools, nor did they have the endorsement of the influential
political leaders of that day. Most of their ministers had jail records and
would probably have a hard time today joining our churches, let alone leading
them. What really was the secret of their success? This chapter provides
the answer: the Christians of the early church knew how to pray so that God's hand
could work in mighty power.
早期的教会没有像今天在宣教事工上自夸及依赖的任何的“佔优勢”。他们得不到有錢人的捐助來作大预算。他们的牧师沒有学校發給有力的证书，也得不到那時代有影响力的政治领导人的支持。他们的大部分的宣教事工的记录都是监禁，以今天來說, 他們可能很难加入我们的教会，更不用说领导教會了。早期教会成功的秘诀到底是什么？本章提供了答案：早期教會的信徒知道如何祷告，因此上帝大能的手能够施展在他們的事工上。
When asked to explain the secret of his remarkable ministry, the noted
British preacher Charles Haddon Spurgeon replied, "My people pray for
me."
英国著名的牧師查尔斯．哈顿．司布貞（Charles Haddon Spurgeon）說出他卓越的宣教事工的秘密：“我的教友为我祷告。” 聖．圣奥古斯丁说：“祈祷好像一切都依靠上帝，而服事却像一切都依靠你”。祷告並不是逃避责任; 而是我们对上帝能力的回应。真正的祷告激發出我们在服务和奮斗上的能力。
Once again, the focus of attention is on the name of the Lord Jesus Christ
(4:7, 10, 12, 17, 18). In this chapter, we see what three groups of people do
with His name.
把注意力再一次聚焦在主耶稣基督的名上（4：7,10,12,17,18）。在本章中談及三種人全靠祂的名行事。
1.
The Apostles:
Defending His Name (Acts 4:5-14). The court that met in session
(vv. 5-7) was essentially composed of the high
priest's family. The Jewish religious system had become so corrupt that the
offices were passed from one relative to another without regard for the Word of
God. When Annas was deposed from the priesthood, Caiaphas his son-in-law was
appointed. In fact, five of Annas' sons held the office at one time or another.
Some body has defined a "nepotist" as "a man who, being evil, knows
how to give good gifts to his children." Annas certainly qualified.
1. 使徒：捍卫主的名（使 4：5-14）。基本上猶太议事的法庭由大祭司的家庭组成（5-7等節）。犹太宗教制度演变得如此腐败，不懇求上帝的指引, 便將祭士職位私相傳授, 由親戚互相传递。當亞那从祭司職位退休时，他的女婿該亞法(Caiaphas)接任。事实上，亞那的五个儿子都一次或多次在聖殿任職。 “裙带關係” 定義为“只知道如何给他的孩子好礼物的邪恶者”。亞那當之無愧.
This was an official meeting of the Sanhedrin
(v. 15), the same council that a few months before had condemned Jesus to die. In fact, these officials recognized Peter and John
as the associates of Jesus (v. 13). The Sanhedrin was charged with the
responsibility of protecting the Jewish faith, and this meant that they had to
examine every new teacher and teaching that appeared in the land (see Deut.
13). They certainly had the right to investigate what the church was doing, but
they did not have the right to arrest innocent men and then refuse to honestly
examine the evidence.
這个宗教法庭(Sanhedrin)是前不時釘死耶稣的（15节）的同一议會審訉彼得和约翰。其实，这些官员认識他們是耶稣的同伴（13节）。宗教公会负责保护犹太人的信仰，他们必须對在這地方上出現的新傳教师和他的講学都要調查（參 申 13章）。他们当然有权调查教会的行事，但他们没有权利逮捕无辜的人及拒绝對证据诚实地核查。
Their question was legal, but they did everything they could to avoid admitting
that a miracle had taken place (v. 14). They were evasive and merely referred to
the miracle as "this." They were probably scornful as well, so that
their question might be paraphrased, "Where did common people like you get
the power and authority to do a thing like this?" It was once again the
question of "By whose name?" After all, the apostles might be in
league with the devil! Even Satan can perform miracles!
他们的詢问是合法的，但他们却尽全力逃避調查认神迹是否发生（14节）。他们企圖塗抹神迹, 只是称它为“这事”。他们也可能帶有鄙视，所以他们的詢问可能为“像你們这样的普通的人如何获得能力和权威做这样大的事？”因此, 詢问又再一次提出“奉谁的名？”。毕竟，使徒或許可能与魔鬼同謀！甚至撒旦也能行奇迹！
Peter presented the case (vv. 8-14) in the power of the Holy Spirit
of God. Note that Peter was again filled with the Spirit (see 2:4) and would
experience another filling before the day ended (v. 31). There is one baptism
of the Spirit, and this is at conversion (1 Cor.
彼得把此事件歸於上帝圣灵的能力（8-14等节）。请注意，彼得再次被圣灵充满（參 2：4），他可能在日落之前會經歷到另一次聖靈的充滿（31节）。在悔改時, 只有一次圣灵洗礼（林前 12:13），但在信徒要为耶稣基督作有力的见证時，就可能有多次圣灵的充滿（弗 5：18等）。
Peter respectfully began with an explanation of how the miracle occurred.
Certainly the members of the Sanhedrin had seen the crippled beggar many times,
and perhaps they had even given aims to him and piously prayed for him. How was
this well-known man healed? "By the name of Jesus Christ of Nazareth!"
Those words must have pierced the hearts of the members of the council! They thought
they had finished with the Prophet from
was almost a declaration of war!
彼得开始尊敬地解释神迹是如何发生。当然，这些法庭公会的成员们多次看到這瘸腿的乞丐，也许他们甚至给他施捨，虔诚地为他祷告。这众人皆知瘸腿的人怎會痊愈？ “靠拿撒勒人耶稣基督的名！” 彼得講這话必定刺痛议会成员的心！他们認为拿撒勒的先知的事已消失，现在耶稣的追随者却宣告祂活着！因为撒都该人不相信复活的事，彼得的话几乎是向他們宣战！
But the Spirit was telling Peter what to say (seeLuke21:12- 15), and the
apostle quoted Psalm 118:22,definitely a messianic reference (see Matt.
21:42and 1 Peter2:4-8). He made it clear that the members of the council were
"the builders" and that they had rejected God's Stone, Jesus, the Son
of God.
但圣灵指示彼得引用诗篇118篇22節如此说（參 路 21：12-15），是绝对與弥赛亚有關（參 太21：42和 彼前 2-4：4-8）。他明确表示，议会的成员是“建造者”，但他们拒绝了上帝的房角石，耶稣, 上帝的儿子。
The image of "the stone" was not new to
these men who were experts in the Old Testament Scriptures. They knew that the
"rock" was a symbol of God (Deut 32:4,15, 18, 31;2 Sam 22:2; Ps.
18:2; Isa. 28:16), and that the Prophet Daniel had used the rock to picture
Messiah and the coming of His kingdom on earth (Dan.2:31-45). The Jews stumbled
over the Rock (Rom
“房角石”对研究旧约圣经中的专家来说, 其印象不會陌生。他们知道“盤石”是預表上帝（申32：4,15,18,31; 撒下22：2;
诗18：2; 赛28:16），先知但以理曾經用岩石預表彌賽亞及祂的王國將降臨地上(但 2: 31-45). 正如118篇22節所预言的那石是猶太人的拌腳石（罗9：32; 林前1:23），他們拒绝耶穌. 但信靠祂的人却说，耶稣基督是宝贵的房角石（彼前 2：4-8）和祂是不可少的房角石（弗 2:20）。
Peter went on to explain that Jesus is not only the
Stone, but He is also the Saviour (Acts
彼得继续解释耶稣不仅僅是盤石，而且祂也是救主（使4：12）。彼得看见在瘸腿乞丐的治疗象徵救恩是來自靈的能力。 第9节中的“痊癒”與在12节中希臘文翻译为“救”是一样,，因为救恩意味着完美和精神的健康。 耶稣基督是伟大的医师，祂單独可以治愈人类最大的疾病 ── 罪（可 2：14-17）。当然，彼得在讲道时也有“以色列人”這概念在他腦內（參 使4：
10）, 因为这个信息仍然是针对犹太人講的。 即使彼得引用了诗篇118篇, 也是指以色列是未来得救的国家。
2. The Council: Opposing His Name (Acts
Their problem (vv. 13-14)was that they were in a dilemma; no matter
which way they turned, they were "trapped." They could not deny the
miracle, because the man was standing before them; and yet they could not
explain how "uneducated and untrained men" (NASB) could perform such
a mighty deed Peter and John were ordinary fishermen, not professional scribes
or authorized ministers of the Jewish religion. They were disciples of Jesus of
Nazareth, but-He was dead! The council took notice of the courage and
confidence of Peter and John, as well as the power of Peter's words; and it all
added
up to perplexity.
2. 公会：反对耶穌的名（使 4：15-22）
公会的问题（13-14节）是他们的陷阱; 他们怎么想法都被“困住”。 因为那使徒正站在他们面前, 使他们無法否认这神迹。但他们却无法解释“未受过教育及未受过训练的人”（NASB）如何行使这样大的事，彼得和约翰是普通的渔民，而不是专业的文士或犹太宗教有執照的宣教士。他们是拿撒勒的耶稣的门徒，但祂死了！議会注意到彼得和约翰的勇气和信心，以及彼得的话语的力量; 这一切合在一起令人困惑.
It is important to note that, of itself, the miracle was not proof of the
resurrection of Christ or even of the truth of Peter's message. Satan can
perform miracles (2 Thes. 2:9-10) and false prophets can do wonders
(Deut.13:1-5). The miracle and the message, in the context of all that had
been going on since Pentecost, was one more evidence that Jesus Christ was
alive and at work in the church by His Holy Spirit. In both sermons, Peter used
the Old Testament to support and explain his claims, and this is one evidence of
a true prophet of God (Deut. 13:1-5;Isa.
God (Luke
要注意神迹本身不能证明基督的复活及彼得所釋放信息的真理，這是很重要的。因為撒但可以行奇迹（2：9-10），假先知可以行奇迹（申 13：1-5）。從五旬节以来所发生的所有一切神迹和信息, 都证明耶稣基督活着，並且祂的聖靈在教会中作工。彼得在两次讲道中都用旧约来証明和解释他的宣告，这是上帝對真正先知的又一次证明（申 13：1-5;
赛 8:20）。神迹不能代替上帝的話（加 16：27-31）。
In their deliberation (Acts
在公会的审詢（使 4：15-18）中，没有寻求真理，而只是寻求如何能来逃避真相！如果他们诚实地考虑了证据，謙虛的來听这信息，他们或許可能已经得救了，但因他们的骄傲和硬心却被阻止。有些祭司长和长老在逾越节遇到类似的困境，试图把耶稣囚禁在聖殿里（太 21：23-27）。有些人從來不会学习上帝的話！因此他们的回应, 证明奇迹本身永远不会使失喪的罪人認罪或转变。只有上帝的話才行（參 约 11：45-53;
使 14：1-20）。
Their conclusion was to "let the
thing die a natural death." This meant threatening the apostles and
forbidding them to teach and preach in the name of Jesus. This official sentence shows how much the enemy
fears the witness of the church, for Satan has been trying to silence God's people
from the very beginning. Sad to say, he has succeeded with far too many Christians,
the "silent witnesses" of the church. Even the existential
philosopher Albert Camus said, "What the world expects of Christians is
that Christians should speak out, loud and clear. . . in such a way that never
a doubt never the slightest doubt, could arise in the heart of the simplest
man."
他们的结论是“让事實自然消失”。就是要威胁使徒，禁止他们以耶稣的名义來教导和講道。公會顯明多麼害怕教会的见证才這樣行，因为撒但一开頭就试著使上帝的子民閉嘴。可悲的是，它使教会“閉嘴不能见证”, 没有多少信徒听它。甚至存在哲学家阿尔伯特 · 卡穆斯（Albert Camus）也表示：“基督徒是被世人期望应该大声而清楚地作見證，….. 这样一来，毫无疑问的，簡直是毫无疑问，在最尋常的人, 在他們的心中呈現見證”。
The council did not want the Gospel message to spread, and yet that is
exactly what happened! From 120praying men and women in Acts 1, the church
increased to more than 3,000 on the Day of Pentecost; and now there were more
than 5,000 disciples in the fellowship. In the days that followed, "believers
were the more added to the Lord, multitudes both of men and women" (
church only led to a stronger witness for the
Lord.
公会不希望福音廣传， 事實恰好相反！ 在使徒行传第一章中述說, 從120名男女信徒祈禱後，在五旬节後, 教会人數增加到3000多人; 现在團契人數超过五千。 在未来的日子里，“在主內肯定要添加更多的男女信徒”（5:14; 和參 6：1,7）。 撒但试图使教会閉嘴, 却只会导致為主作更加有力的见证。
The failure of the council (vv. 19-22) was evident
when Peter refused to be intimidated
by their threats. All of us need to follow Peter's
example and make our decisions on the basis of "Is it right?" and not
"Is it popular?" or "Is it safe?" However, we must be sure
that we have the clear teaching of the Word of God on our side before we take a
stand against the authority of the government. Peter knew what the Lord had commanded
the believers to do (Acts1:8), and he was going to obey Him at any cost.
当彼得拒绝公會的恐吓时，証明他們是失败了（19 至 22等节）。 我们都需要學習彼得的榜样，作出决定應在“对不对”的基础上, 而不是在“它吸引人吗？” 或“安全吗？” 等上面。誠然，在反对政府的权威之前，我们必须確切明白如何教导上帝的话。 彼得對主命令信徒要行的非常清楚（使 1：8），并且他不計代价的來順服祂。
It is popular today to promote various causes by defying the government, disobeying
the law, and defending these actions on the basis of conscience. Since even
some Christians are involved in this approach to social action, it is important
to understand the kind of "civil disobedience" practiced by people in
the Bible. Peter and John are not the only ones who disobeyed the authorities
in order to serve God. A list of "dedicated conscientious objectors"
would include, among others: the Jewish midwives (Ex. 1), Moses' parents (Heb.
今日藐视政府及违背法律等不軌行動, 是以良心為基础來捍卫它們。即使有基督徒参与這做法，但是他們對 “公民抗命”在圣经中所講的原則必須要体会, 這是很重要的事。彼得和约翰為了事奉上帝而违背權威, 不是唯一的例証。“由於良心而反對”的事, 有：犹太助产士（出 1章），摩西的父母（来 11:23）但以理（但 1 和 6 章），和三位希伯来年輕人（但 3 章 ）。当你仔細讀圣经後，你会发其運作的原则，今天我們運作不总是遵循這原则。
To begin with , each of these “objectors” has a message from God that
could not be questioned. The midwives and Moses' parents knew that it was wrong
to murder the babies. Daniel and his friends, and the three Hebrew men, knew
that it was wrong to eat food offered to idols or to bow down to idols in worship.
Peter and John knew that they were under orders from their Master to preach the
Gospel to the ends of the earth, and that it would be wrong to obey the
Sanhedrin. All of these people were faithfully obeying a clear word from God and
not just following some selfish personal whim of their own.
首先我們知道“反对”的每一件事都出於上帝的旨意, 這很明白。助产士和摩西的父母知道谋杀婴儿是不對的。但以理和他在的三位朋友，都知道吃拜過偶像的食物或跪拜偶像是錯誤的。彼得和约翰知道到天涯海角传福音是他们的主命令的，所以服从議会是错误的。这些人都忠实地順服上帝的旨意，而不只是按自己的一些突发自私的任性。
Second, their convictions touched every area of their lives. In other
words, they did everything "with conscience toward God" (1 Peter2:19)
because they belonged to God The university student today whose conscience permits
him to cheat on exams or drive while drunk, but not register for military service,
does not convince me that he is really cultivating a healthy conscience. When a
person's total life is under the direction of a godly conscience, then I
find it easier to have confidence in his unpopular decisions.
其次，他们的信念與他们生活的任何领域有密切關係。换句话说，他们所做的一切是依“對上帝的良知”（彼前 2：19），因为它们屬於上帝. 但今日的大学生, 他們的良心認知在考试上可欺騙或醉酒開車, 不去服兵役, 這些事不能使我相信是真從健康的良心引發出來的。当人的整个生命是被虔诚的良心的導引，然后, 我发现在他不受人歡迎的事上作决定很容易。
Note also that our examples from the Bible acted with respect and
courtesy, even when they defied the law. It is possible for Christians to
respect authority and at the same
time disobey the authorities (see Rom. 13; 1 Peter
2:13-25; Titus 3:1-2). Daniel tried to avoid getting his guard into trouble, and
the apostles used their arrests as opportunities for witness. This is quite a
contrast to some of the modern "Christian objectors" who seem to
major on denunciation and accusation rather than loving witness.
甚至,
当他们要蔑视法律時，必須注意，要从圣经中去找待人接物的例子, 如,尊重和礼貌。 基督徒同時尊重权威和违背当局這是可能的（參 罗 13;
彼前 2 :13-25; 多 3：1-2）。但以理试图不吃王赐的食物而避免使服事他的人陷入麻烦，和使徒利用他們被逮捕的机会來作见证。這與現代“反对的基督徒”是完全不同的對照, 他們似乎重視谴责和控诉，而不看重爱的见证。
Of course, the greatest example of unjust suffering is that of Jesus Christ,
and we must imitate Him (see 1 Peter
耶稣基督的受苦, 誠然是世上最不公正的使人受苦顯著的例証，我们必须學像祂
（參彼前 2：13-25）。耶稣教导我们以正义對抗不公正, 总是需要牺牲和受苦的，而且必须出於爱的动机。上帝的子民更要小心，不要穿上“义愤” 偏见的外衣來冒充是捍衛良心的勇敢战士。 必须真誠的审视内心，不要引起“圣战”只是為了釋放我們心中的郁闷。
Because they had no real case to offer, the council could only threaten
the men and let them go. After all, when you have a living miracle before you,
as well as an approving
public around you, you must be careful what you
do!
因为公會提供不出真實的犯罪証明，公會只能威胁他們後，釋放他们走。毕竟，当你有以前你生活的神迹，並有你周围的市民作証，你去做的時一定要小心！
3. The Church: Calling on His Name (Acts
The greatest concentration of power in
3. 教会：呼召耶穌的名（使 4：23-31）
那天耶路撒冷最大的能力集中在审判后的祷告会上。 这是圣经中记载的真正伟大的祷告之一，是我们遵循的很好的例子。
To begin with, it was a prayer that was born out of witness and service
for the Lord. Peter and John had just come in "from the trenches,"
and the church met to pray in order to defeat the enemy. Too often today,
believers gather for prayer as though attending a concert or a Party. There
is little sense of urgency and danger because most of us are comfortable in our
Christian walk. If more of God's people were witnessing for Christ in daily
life, there would be more urgency and blessing when the church meets for
prayer.
首先，它是为主作见证和事奉的祷告。 彼得和约翰刚刚 “从战壕”
回来，教会正为了要打败敌人而祷告。 今天信徒经常好像参加音乐会或舞会一样的聚会祷告。 没有紧迫感和危险，因为大多数的我们基督徒在事奉中很舒服。 如果更多上帝的子民在日常生活中為基督作見證，當教会祷告時, 將有加深紧要和祝福。
It was a united prayer meeting as they "lifted up their voice to God
with one accord" (v. 24, and see
當他们“同心合意的向上帝禱告”, 是集體的祷告会（第24節 參 1:14）。 當人同心合意的祈禱，上帝很高兴回答他们的祈求。 分裂的教会的祷告常常受阻，并且喪失教会的屬靈能力。
Their praying was based solidly on the Word of God, in this case, Psalm 2.
The Word of God and prayer must always go together (John 15:7). In His Word,
God speaks to us and tells us what He wants to do. In prayer, we speak to Him and
make ourselves available to accomplish His will. True prayer is not telling God what to do,
but asking God to do His will in us and through ..us (1John
他们的祷告是坚定地以上帝的话為基礎，如诗篇第2篇所述的情况. 上帝的话和祷告必须常常結合在一起（约 15：7）。 在上帝的话中，祂对我们说话，告诉我们要做的事。 在祷告中，我们对祂说话，使自己能够完成祂的旨意。 真正的祷告不是告诉上帝怎么办，而是懇求祂使用我们完成祂的旨意（约壹 5：14-15）。 这意味着要在地上完成上帝的旨意，而不是在天上完成我們的意願。
They did not pray to have their circumstances changed or their enemies put
out of office. Rather, they asked God to empower them to make the best use of their
circumstances and to accomplish what He had already determined (Acts
没有為使他们的情况发生变化，或者他们的敌人不在官所而祈祷。相反的，要求上帝赋予他们充分能力利用他們現有的情况，并完成祂已经決定的使命（使 4:28）。这不是“宿命论”，而是对历史之主的信靠，因祂的计划完美，总是得胜。他们要求上帝的屬天能力，不是逃避; 並且上帝賜给了他们所需的能力。
"Do not pray for easy lives," wrote Phillips Brooks." Pray
to be stronger men and women. Do not pray for tasks equal to your powers. Pray
for powers equal to your tasks." That is the way the early Christians
prayed, and that is the way God's people should pray today.
菲利普 · 布鲁克（Phillips
Brooks）写道：“不要为了使生活容易而祷告，”要祈求成為更强壮的男人和和女，不要为与你能力同樣的事奉而祷告，要祈求与你的事工相同的能力。这是早期基督徒祷告的方式，就是上帝子民今天应该祷告的方式。
They addressed God as "Sovereign Lord," the God who is in control
of all things. The Greek word gives us our English word despot, a ruler
who exercises absolute power, either benevolently or abusively. Simeon used
this same title when he prayed in the temple(Luke
他们称上帝为“全能的主”，即控制万物的上帝。希腊字的英文意思是专制(despot)，行使绝对权力的统治者，他是仁慈还是虐待。当西面在圣殿祈祷时，使用同样的头衔（路 2:29）。当遭遇迫害时，知道全能的主很好。
They also approached Him as the Creator, for,
after all, if your Father is "Lord of heaven and earth," what have
you to fear? (See Matt. 11:25-30.) Nehemiah
approached God on this same basis (Neh. 9:6), and so did the psalmist (see Ps.
145) and the Prophet Isaiah (Isa. 42). Years later, when he wrote his first
epistle, Peter encouraged suffering saints to yield themselves to the Faithful
Creator (1 Peter
他们也稱祂为创造主，毕竟，如果你的天父是“天地之主”，你還惧怕什么？ （參
太 11：25-30）尼希米接近上帝處在同样的基础上（尼 9：6），诗篇（參 第145篇）和先知以赛亚（赛 42章）也是如此。多年后，当彼得写他的彼得前书时，彼得鼓励苦难的圣徒屈服于信实的造物主（彼前 4:19）。
Psalm 2 describes the revolt of the nations against the Lord and His
Christ. The psalm originally grew out of the crowning of a new king in
诗篇第2篇描述了世上各国对主和他基督的反抗。 诗篇原是稱頌以色列的新国王，也许是大卫或所罗门; 但它的终极信息指向萬王的王 ── 耶稣基督。每当新的国王加冕时，周围屬國的统治者必须前来向他臣服; 但有些则拒绝这样做。上帝只是嘲笑他们的叛逆，因为祂知道他们永远不能反抗他們的国王。
The early believers applied the message of this psalm to their own
situation and identified their adversaries as Herod, Pilate, the Romans, and
the Jews. These enemies had "ganged up" against Jesus Christ and even
crucified Him, yet God raised Him from the dead and enthroned Him in heaven. All
of this was a part of God's perfect plan (see Acts
早期信徒将这篇诗篇的信息应用于自己的境遇，與他们的反对希律，彼拉多，罗马人和犹太人認同。这些敌人“联合起来” 与耶稣基督為敵，甚至钉祂在十字架上，可是上帝却将祂从死里复活，并升天冠祂為王。所有这一切都是上帝完美计划的一部分（參 使 2:23;
3:18），所以不要惧怕。
The early church strongly believed in God's sovereignty and His perfect
plan for His people. But note that they did not permit their faith in divine
sovereignty to destroy human responsibility, for they were faithful to witness
and pray. It is when God's people get out of balance and overemphasize either
sovereignty or responsibility that the church loses power. Again, we are
reminded of Augustine's wise words, “Pray as though everything depends on God, and work as though everything
depended on you."
Faith in a sovereign Lord is a tremendous
encouragement for God's people to keep serving the Lord when the going is difficult.
早期教會坚信上帝的主权和对祂子民的完善计划。因为他们忠于见证和祈祷, 请注意他们不允許以對神圣主权的信心去摧毁人的责任。当上帝的子民失去平衡，不論过分强调的是主权或是责任, 教会都會失去能力。 奥古斯丁的智慧之言一再的提醒我们：“祈祷好像一切依靠上帝，而事奉則像完全要自己動手”。當上帝的子民事奉主而遭遇艰难, 却還要继续的服事时, 上帝主权在此時對他的信心是極大的鼓励。
They
did not ask for protection; they asked for power. They did not ask for fire from heaven to
destroy the enemy (see Luke
他们不求保护; 只求能力。 他们不求從天上降下火來摧毁敌人（參路 9：51-56），只是懇求从天上賜下力量來传讲圣言，並且医治病人（參 太 5：10-12,43-48）。 他们的伟大的心志是勇敢的面对反抗者（參 使 4：17）。上帝的手在教会的生存中作工必須強調（28，30等節），而不是人的手为上帝工作。 帶信心的祷告能释放上帝的能力，能移动祂的手（赛 50：2 和 64：1-8）。
Finally, note that they wanted to glorify God's child (servant) Jesus
Christ (vv. 27, 30). It was His name that gave them power to minister
the Word and to perform miracles, and His name alone deserved the glory. The glory
of God, not the needs of men, is the highest propose of answered prayer.
最后，请注意，他们想要榮耀上帝的兒子（又稱仆人）耶稣基督（27,30等節）。是主耶穌的名赐他們能力傳祂的话，行神迹，單單祂的名配得荣耀。上帝的荣耀是回答祷告的最高目的，不是因人的需要。
God's answer was to shake the place where they were meeting and to fill
the people once again with the Spirit of God (v. 31). This gave them the
boldness that they needed to
continue to serve God in spite of official opposition.
This was not a "second Pentecost" because there cannot be another Pentecost
any more there can be another
上帝的回答震動了他们聚会的地方，并再次使他們充滿上帝的灵（31节）。 给了他们需要的足夠勇气继续事奉上帝，不理官方的反对。 这不是“第二个五旬节”， 因为不能再有另外的骷髏地發生在另一个五旬节。 这是圣灵的新充滿，裝備信徒事奉主及服事百姓。
We will consider Acts 4:32-37in our next study, but it is worth noting
that the new fullness of the Spirit also created a deeper unity among the
people (v. 34) and a greater desire to sacrifice and share with one
another. They enjoyed "great power" and "great grace,"
which ought to be the marks of a "great" church. This led to a great
ingathering of souls for the Lord.
在下一次研究時, 我們將注意使徒行传4章32到37節，但要注意, 令信徒更加团结一致是圣灵的新充满（34节），并使他們有更大牺牲的心志和互相分享的愿望。 他们享有“大能力”和“大恩典”，这应该是“伟大的”教会的标志。 为主导致了拯救灵魂得到伟大的收獲。
"Lord, Thou art God !" What a declaration of faith and what a
practical application of good theology! However, if their lives had not been
submitted to His control, they could not have prayed that way. Boldness in
prayer is the result of faithfulness in life and service. The sovereignty of
God is not an abstract doctrine that we accept and defend. It is a living truth
that we depend upon and depend upon for every need. When you are loyal to
the Lord and put Him first (v. 19),then you can trust Him to be faithful
to you and see you through.
“主啊，你是上帝！” 多偉大的信仰的宣告和多好的神学实际应用！但是，如果他们的生命不向祂臣服，他们就不能如此的祷告。祷告的胆識出於對上帝以生命和事奉的信心的果實。我们接受和捍卫上帝的主权, 它不是的抽象教條。它是我们的依靠和對任何需要依赖活的真理。当你忠于主并把耶穌放在首位(19节)，然後, 你能信靠祂對你從頭到尾的信實。
The name of Jesus Christ has not lost its power, but many of God's people
have lost their power because they have stopped praying to the sovereign God.
"Nothing lies beyond the reach of prayer except that which lies outside
the will of God." I don't know who first said that, but the statement is
absolutely true. Dr. R.A.Torrey, the noted evangelist and educator, said, "Pray
for great things, expect great things, work for great
things, but above all-pray."
耶稣基督的名没有失去祂的能力，但许多神的子民因为已不向有主权的上帝祷告,因而失去了他們的能力。 “除了在上帝的旨意之外，否則没有任何事情不在祷告范围之内。” 不知道是谁先说這句話，但它却是绝对的真理。有名望的福音传教士和教育家托雷（R.A.Torrey）博士说：“祈求伟大的事情，期待伟大的事情，为伟大事情而努力，但最重要的是祈祷。“
The early church prayed, and God answered in mighty power.
早期的教会祷告，上帝用强大的能力回答。
God is still willing to answer.
上帝仍然愿意回答。
Are we praying?
我们正在祈祷吗?
第五章
5 Beware of the Serpent! Acts 4:32—
Satan had failed completely in his attempt to
silence the witness of the church. However, the enemy never gives up; he simply
changes his strategy. His first approach had been to
attack the church from the outside, hoping that
arrest and threats would frighten the leaders. When that failed, Satan decided
to attack the church from the inside and use people who were a part of
the fellowship.
撒但试图扼杀教会的见证，它没有完全失败。但它从不放弃; 它只是改变了它的策略。撒但最先是從教会的外面去攻击。希望用逮捕和威胁会使领导人害怕。但当这个方法失败时，撒但决定从教会的里面去攻击，并且使用属于教会核心的團契契友。
We must face the fact that Satan is a clever foe. If he does not succeed
as the "devouring lion" (1 Peter 5:8), then he attacks again as the
"deceiving serpent" or an "angel of light (2 Cor. 11:3, 13-14).
Satan is both a murderer and a liar (John
and the church must be prepared for both attacks.
撒旦是狡猾如蛇的敌人。如果它不以“吞噬的狮子”打敗你（彼前 5：8），那它會以“欺骗的蛇”或“光明的天使”再次攻擊你（林前 11：3, 13-14），撒但不但是凶手且是骗子（约 8:44），所以教会必须防備這两次的攻击。
1. The
Generosity of the Believers (Acts
The believers had prayed and God's Spirit had
filled them and given them new power. The church that depends on believing prayer
will know the blessing of the Holy Spirit in its ministry. How can we tell when
a local church is really filled with the Spirit? When you go back to the record
of the first filling at Pentecost (
1. 信徒的慷慨施捨（使 4：32-37）
信徒已经祷告，上帝的灵充满了他们，给了他们新的能力。依靠信徒祷告的教会将知道圣灵會祝福他們的事奉。我们如何能够知道, 教会真的充满了圣灵？当你回憶五旬节發生首次聖靈充滿（2：44-47），你会发现當教會充滿聖靈時會有下列三點特徵。
First, a Spirit-filled church is unified (
life, and that life comes through the Holy Spirit.
Of course, the church must be organized; for if an organism is not organized, it
will die. However, when the organization starts to hinder spiritual life and
ministry, then the church becomes just another religious institution that
exists to keep itself going. When the Holy Spirit is at work, God's people will
be united in their doctrinal beliefs, as well as in fellowship, giving, and
worship
(v. 42).
首先，聖靈充滿的教会是合一的（2：44，46）。是上帝賜予的靈的合一，而不是人为力量的結合。教会是圣灵所充滿生命的有机体。誠然，教会必须要组织;
因为有機體若没有组织的話，它必定死亡。然而，当結合體开始阻挠屬靈生活和事奉时，教会就成了另外的宗教机构, 来繼續它的運作。当圣灵在運行时，上帝的子民将在教义的信條, 团契，奉献和崇拜上結合 (42 節).
Second, a Spirit-filled church is magnified and will have "favor with all the people" (
其次，充满聖靈的教会大有能力，且必定能容納“所有可愛的人”（2:47）。尽管统治者們反对教會，因为新的和令人兴奋的事情正在发生, 世人却被信徒所吸引。宗教领袖不能扼殺教会的見證, 因為惧怕人民用石頭打他们（4 :
21; 5 : 26）。是的，充满聖靈的教会一定會有敌對的人，但是凡上帝所作的，必定能吸引那些渴望认识祂的人的注視和仰慕。
Third, a Spirit-filled church is multiplied, because the Lord will daily
add new believers to the church (
最後，聖靈充滿的教会是倍增的，因为耶和华每天都增添教会新的信徒（2:41）。传福音不是教會內少数人的事工，而是教会信徒整体的日常喜好的服事。在早期教会，无论信徒在哪里, 都希望成为耶稣基督有力的見證人。难怪他們的教会在短时间内, 會从120人增加到5000人！
撒旦的攻击會影响教会的屬靈嗎？ 一点也不！因为初期教会仍然是合一的，大有能力（4:33）及倍增的（4:32）, 彼得和约翰雖然被捕，审判和受威胁, 但对教会的屬靈生活没有一點影响（4:32）！
One evidence of the unity of the church was the way they sacrificed and
shared with one another. When the Holy Spirit is at work, giving is a blessing
and not a burden. We must keep in mind that this "Christian
communism" was very unlike the political communism of our day. What the
believers did was purely voluntary (5:4) and was motivated by love. No doubt many
of the new believers were visitors in
having come for the feasts; and they had to depend
on their Christian mends to help meet their daily needs.
教会合一的特徵是信徒奉獻和分享的生活方式。当圣灵作工时，奉献是祝福而不是负担。 “基督徒共产主义”与現今政治上的共产主义是全然不同的, 這點必须認清楚。信徒是纯粹自愿的（5：4），且是被爱所激励。毫无疑问，许多新信徒是為了节日來到耶路撒冷的訪客，他们不得不依靠信徒来帮助供給他们的日常需用的。
Nor should we think that every believer sold all his goods and brought the
money to the apostles. Verse 34 indicates that some of the members "from
time to time" sold various pieces of property and donated to the common
treasury. When the assembly had a need, the Spirit directed someone to sell something
and meet the need.
也不是每位信徒都出售他的所有的產物, 將得來的錢交给使徒。第34节說明，是有些信徒“常常”出售一些他們的產物，將得來的錢捐赠交给司庫。当聚會有需要时，圣灵會感動人出售產物來满足其需要。
While the early church's spirit of sacrifice and loving generosity is worthy
of our emulation, believers today are not required to imitate these practices.
The principles of Christian giving are outlined in the epistles, especially in
2 Corinthians 8-9; and nowhere are we instructed to bring our money and lay it
at the pastor's feet (4:35), as though he were an apostle. It is the spirit of
their giving that is important to us today and not the "letter" of
their system.
虽然早期教会的捐獻精神和愛心的施捨值得我们的效法，但現今的信徒並不需要模仿。信徒捐献的原则在聖經書信中有說明，特别是在哥林多後书 8到9兩章中;
聖經書信中没有指示我们把钱放在牧师的脚下（4:35），像他是使徒一样。是他們的捐献精神令現今的教會很敬佩，而不是他们所寫的“書信”的系統解說。
Joseph, nicknamed "Barnabas" (son of encouragement), is introduced
at this point for several reasons. First he was a generous giver and
illustrated the very thing Dr. Luke was
describing. Second, his
noble act apparently filled Ananias and Sapphira with envy so that they
attempted to impress the church with their giving and ended up being ki1led. Third,
Barnabas will have a most important ministry in the church and will be mentioned a least twenty-five times in the
Book of Acts and another five times in the epistles. In fact, it is Barnabas who
encouraged Paul in his early service for the Lord
(
在這裡介绍约瑟，又稱“巴拿巴”（鼓励之子）, 有几个原因。首先，他是一个慷慨捐獻者，路加博士對这事有描述。其次，他的高尚行为显然的使亞拿尼亚和撒非喇非常羡慕，以致于他们试图也给教会留下深刻的印象，結果反被處死。最後，巴拿巴在教会中最重要的事奉，在“使徒行传”中至少提到二十五次，在新約书信中另外提到五次。 那就是他鼓励保罗早期为主的服事（9：26-27; 11：19-30;
13：1-5），並且巴拿巴的表弟约翰 · 马可在灰心時, 也是他给予鼓励再次被重建（13:13; 15：36-41; 西 4:10
）。
Levites were not permitted to own land, so it is difficult to understand
how Barnabas acquired the property that he sold. Perhaps that particular law
(Num.
利未人不能拥有土地，所以很难理解巴拿巴如何获得他的土地出售。也许是特定的法律（民 18：20;
申 10：9）只适用于巴勒斯坦和在塞浦路斯的财产，或者腐败的宗教领袖對這方面执法已经鬆弛。對約瑟 . 巴拿巴我们了解的不多，但知道他是被聖靈充满的人, 他為了激勵教会, 把他所有的一切捐獻給主。 不是所有的信徒都可以像彼得和约翰，但只少我们可以學像巴拿巴，鼓励人事奉主。
2. The Hypocrisy of AnanJas and Sapphira (Acts
5:1-11)
George MacDonald wrote, "Half of the misery
in the world comes from trying to look, instead of trying to be, what
one is not." The name that Jesus gave to this practice is
"hypocrisy," which simply means "wearing a mask, playing the
actor." We must not think that failure to reach our ideals is hypocrisy, because
no believer lives up to all that he or she knows or has in the Lord. Hypocrisy is
deliberate deception, trying to make people think we are more spiritual
than we really are.
2. 亞拿尼亚和撒非喇的偽善（使 5：1-11）
乔治 · 麦克唐纳（George
MacDonald）写道：“世上一半的苦難是自找的，而不是現成的, 有那些不是。” 耶稣给这樣的做法取名為“伪善”，簡言之為“戴着面具扮演的演员”。绝不能认为没有达到我们的理想就是虚伪，因为信徒, 不管是男是女都不能够活著遵守一切他們在主內所知道的或所擁有的。”虚伪者” 定意要欺骗，试图让人认为我们比真正的自我更屬靈。
When I was pastoring my first church, the Lord led us to build a new
sanctuary. We were not a wealthy congregation, so our plans had to be modest. At
one point in the planning, I suggested to the architect that perhaps we could
build a simple edifice with a more elaborate facade at the front to make it
look more like an expensive church.
在我第一次為教會牧師時，主示意要我们建造一座新的圣所。我们不是富有的教会，所以计划不得不從簡。在规划时，我向建筑师建议，也许我们可以建造简单的大厦，只在前面建造比較精致的门面，使它看起来非常像豪華的教堂。
"Absolutely not!" he replied. "A church stands for truth
and honesty, and any church I design will not have a facade! A building should
tell the truth and not pretend to be what it isn't."
建築師說,“绝对不！ 教会代表真理和诚实，我设计的任何教堂都不会只有外表!建筑物应该说实话，不能假装的。”
Years later, I ran across this poem, which is a sermon in itself.
几年后，我用这首诗作我讲道的藍本。
They build the front just like St. Mark's,
教堂的正面建築得像圣．马可，
Or like Westminster Abbey;
或像威斯敏斯特修道院;
And then, as if to cheat the Lord,
然后，好像要欺骗主，
They make the back parts shabby.
它的後面造得不堪入目。
That was the sin of Ananias and Sapphira: putting on a lovely "front"
in order to conceal the shabby sin in their lives, sin that cost them their
lives.
那就是亞拿尼亚和撒非喇的罪恶：把可爱的“前面”隐藏在他们生命的破旧的罪中，罪奪取了他们的生命。
Ananias means "God is gracious," but he learned that God is also
holy; and Sapphira means "beautiful," but her heart was ugly with
sin. No doubt some people are shocked when they read that God killed two people
just because they lied about a business transaction and about their church
giving. But when you consider the features connected with this sin, you have to
agree that God did the right thing by judging them.
亞拿尼亚的意思是“上帝是仁慈的”，但他學到了上帝也是圣洁的; 而撒非喇的意思是“美丽的”，但是她的心充滿丑陋的罪恶。当人读到上帝因为他兩人在財產上的轉移和對教会捐献的说谎, 而被處死时，毫无疑问的會感到震惊。但是，当你在与罪恶有关的事上狡猾的做作时，一定同意上帝的審判是正确的。
It is worth noting that the Lord judges sin severely at the beginning of
a new period in salvation history. just after the tabernacle was erected,
God killed Nadab and Abihu for
trying to present "false fire" to the Lord (Lev.10). He also had
Achan killed for
disobeying orders after
certainly not responsible for their sins, He did use these judgments as
warnings to
the people, and even to us (1 Cor.
值得注意的事, 是在救赎史新階段的开始时，主對罪的審判是極严格的。在帐幕竖立之后，上帝擊杀了拿答和亞比戶, 因為他們试图向主献上“凡火”(假火,
不是由心的献上)（利10章）。上帝也擊殺了亞干(Achan),
因當以色列攻下应许之地艾城后, 他違反祂的命令（书 7）。上帝此時不是針对他们的罪處以嚴刑，而的確是要用它們警惕祂的子民，甚至現今的我们（林前 10：11-12）。
To begin with, the sin of Ananias and Sapphira was energized by Satan (Acts5:3); and that is a serious matter. If Satan cannot defeat the church
by attacks from the outside, he will get on the inside and go to work (Acts
首先,
亚拿尼亚和撒非喇犯罪之先已受撒旦打氣（使 5：3）; 这很严重。如果撒旦不能從外面擊败教会，它就從里面去攻擊（使 20：28-31）。它知道如何對教会會友，甚至對虔誠的信徒的思想和心灵施以欺骗詐術，让他们听從它的命令。我们忘记了有关屬靈全副軍裝的警告是写给上帝子民的（弗 6：10-18），而不是給不信的人，因为是基督徒才會有被撒但利用的危險, 来達到它邪恶的目的。
Oliver Wendell Holmes wrote, "Sin has many tools, but a lie is the handle
which fits them all." Satan is a liar and a murderer (John
奥利弗 · 温德尔 · 福尔摩斯（Oliver
Wendell Holmes）写道：“罪有许多工具，但谎言是适合所有工具的把手。” 撒但是骗子和凶手（约 8:44）。它撒谎和通过这对夫妇撒謊，谎言导致他们的死亡。当上帝審判亚拿尼亚和撒非喇时，祂也在審判撒旦。上帝让世人知道, 祂不会容忍祂的教会里有欺骗的事。
Second, their sin was motivated by pride, and pride is a sin that God
especially hates and judges (Prov.
其次,
亚拿尼亚和撒非喇的罪是由驕傲而發动，骄傲是上帝特别厌惡和要嚴格审判的罪（箴 8:13）。当撒但对他們低声说：“你们也可以得到这样的荣耀! 可以让别人认为你们像巴拿巴一样的屬靈！” 他们本應反对撒旦的誘惑, 反而屈服於它, 并計划了他们的策略。
Jesus made it very clear that we must be careful how we give, lest
the glory that belongs to God should be given to us (Matt. 6:1-4, 19-34). The
Pharisees were adept at calling attention to their gifts, and they received the
praises of men but that's all they received! Whatever we possess, God has given
to us; we are stewards, not owners. We must use what He gives us for His glory
alone (see John
耶稣非常清楚的指示我们, 奉献必须小心，免得偷取了上帝的荣耀（太 6：1-4,19-34）。法利赛人擅长在人面前彰顯他们的恩賜，他们得到了人的赞美，但是,這是全部他們所得的！无论我们拥有什么，都是上帝賜的; 我们只是管家，不是拥有者。我们必须發揮上帝所赐的, 單單的來荣耀祂（參 约 5:44）。
Daniel Defoe called pride "the first peer and president of hell."
Indeed, It was pride that transformed Lucifer into Satan (Isa:""'
但以理 · 迪福（Daniel
Defoe）称驕傲是“地狱的首先的好友和官長”。 确实，是骄傲将早晨之子(Lucifer)变成撒但（赛 14：12-15a），引起我们最早父母犯罪的是骄傲（“你们将如同上帝！”）（3节）。骄傲开启了所有罪恶之门，因为, 一旦我們對声誉比對我们的品格更加关心，我们就永無止境存有自让為在别人面前所作的“看似很好”的意念。
A third feature of their sin was especially wicked: their sin was directed
against God's church. We have reason to believe that Ananias and Sapphira
were believers. The spiritual level of the church at that time was so high that
it is doubtful that a mere "professor" could have gotten into the
fellowship without being detected. The fact that they were able to lie to the
Spirit (Acts5:3) and tempt the Spirit (v. 9) would indicate that they had the
Spirit of God living within.
最後,
他们罪恶的特色是出奇的邪恶：他们是针对上帝的教会犯罪。我们有理由相信亞拿尼亞和撒非喇是信徒。当时教会屬靈的层次很高，令人怀疑的是，只有“專業者”才能不被察觉的进入這團契。他们能够对圣灵说谎（使 5：3）并試探圣灵（9节）可能表明他们心內有上帝的灵住在里面。
God loves His church and is jealous over it, for the church was purchased
by the blood of God's Son (
上帝爱祂的教会，也對祂的教會嫉邪，因为教会是由祂儿子的血所购买來的（20：28; 弗 5:25），是在地上來荣耀祂，做祂的工。撒但想摧毁教会，最简单的方法是使用在團契内的人。如果彼得没有指責亞拿尼亞和撒非喇, 他們将成为教会中有影响力的人物！ 撒但將通过他们来完成它破壞教會的目的！
The church is "the pillar and ground of the truth" (1 Tim.
教会是真理的支柱和基础（提前 3:15），而撒但用谎言攻击它。教会是上帝的殿,祂住在其內（林前 3:16），撒但也想进去，住在它里面。教会是上帝的军队（提前 2：1-4），撒但试图尽可能进入眾多反叛的队伍。只要撒但从外面攻击教会，教會是安全的，但当它进入教會内部时，教會便处于危险之中。
It is easy for us to condemn Ananias and Sapphira for their dishonesty, but
we need to examine our own lives to see if our profession is backed up by our
practice. Do we really mean everything we pray about in public? Do we sing the
hymns and Gospel songs sincerely or routinely? “ These people honor Me with
their lips, but their hearts are far from Me" (Matt. 15:8,niv). If God
killed "religious deceivers" today, how many church members would be
left?
我们很容易谴责亞拿尼亞和撒非喇的不诚实，但我们需要省察自己的生活，看看我们所做的是否與我们在教會的職責相襯。 我们真的是公开的祷告一切吗？ 我们是否真诚地或常规地唱赞美诗和福音歌曲？“这些人用嘴唇尊重我，但他们的心却远离我”（太 15：8，新國際版）如果上帝今天杀了“宗教欺骗者”，有多少教会的会友將能留下來？
What is described in this chapter is not a case of church discipline. Rather
it is an example of God's personal judgment "The Lord shall judge His
people. It is a fearful thing to fall into the hands of the living God"(Heb.
本章所描述的不是談教会教導的例子。 相反的， 它是上帝个人審判的例証，“主必审判祂的子民，落在永生上帝的手裡是可怕的事”（来 10：30-31）。若亚拿尼亚和撒非喇判自己認罪, 上帝將不会审判他们（林前 11：31），但他们自己願意撒谎，上帝必须以公道來處理。
Ananias was dead and buried, and Sapphira did not even know it! Satan
always keeps his servants in the dark, while God guides His servants in the
light (John
亚拿尼亚死了，埋葬了，撒非喇甚至不知道！ 撒旦总是把他的仆人留在黑暗中,上帝却照亮祂的仆人（约 15:15）。彼得指责她試探上帝的灵，也就是有意的叛逆上帝，看看祂能忍到多久（出 17：2; 申 6:16）。他们是藐视上帝，敢于試探祂──上帝行事, 快速和了結.“你不要試探主你的上帝”（太 4：7）。
We must keep in mind that their sin was not in robbing God of money but in
lying to Him and robbing Him of glory. They were not required to sell the
property; and, having sold it, they were not required to give any of the money to
the church (Acts 5:4). Their lust for recognition conceived sin in their hearts
(vv. 4, 9), and that sin eventually produced death (James
我们必须牢记，他们的罪不是在抢劫上帝的钱，而是在撒谎，夺取祂的荣耀。他们並沒有必要出售财产; 并且出卖它，他們没有責任要把钱交给教会（使 5：4）。他们企圖认同的欲望在他们的心中構成了卑劣的罪（4，9 等节），最終罪處死了他們（雅 1:15）。
The result was a wave of godly fear that swept over the church and overall
those who heard the story (Acts
欺騙罪的結果在教堂掀起對虔誠恐惧的浪潮，凡听到这故事的人都被震撼（使 5:11）. 我们已经从“大能”和“大憐憫”（33节）转向“大恐惧,”这一切都必須出現於教会。 “让我们有憐憫，藉以用虔誠和敬畏恐惧的心来事奉上帝，因为我们的上帝是烈火(consuming fire)”（来 12：28-29）。
3. The Ministry of the Apostles (Acts
We have learned that the Spirit-filled church is
unified, magnified, and multiplied. Satan wants to divide the church, disgrace the
church, and decrease the church; and he will do it, if we let him.
3. 使徒的宣教（使 5：12-16）
圣灵充满的教会是合一的, 大有能力和倍增的。撒但要分裂教会，玷污教会，使教会人數减少; 如果我们讓它, 它会做的。
But the church described here completely triumphed over the attacks of
Satan! The people were still unified (v. 12), magnified (v. 13), and multiplied
(v. 14). Multitudes were added to the Lord, and for the first time, Luke
mentions the salvation of women. Both in his Gospel and in Acts, Luke has a great
deal to say about women and their relationship to Christ and the church. There
are at least a dozen references in Acts to
women, as Luke shows the key role women played in
the apostolic church. This is a remarkable thing when you consider the general
position of women in the culture of that day (see Gal.
但这里描述的教会是完全胜过撒但的攻击！ 上帝的子民仍然合一（12节），大有能力（13节），并倍增（14节）。在主內人数加多了，路加在此第一次提到妇女的救恩。在他的福音書和使徒行传中，对于妇女及其与基督和教会的关系他有很多的論述。在使徒行传中至少有十几處他提出妇女，因为路加显示了在使徒教会中婦女所扮演的主要角色。当你考虑妇女在那時代的文化中的立场时，這是非常出色的事（參 路 3：26-28）。
God gave the apostles power to perform great miracles. While it is true
that some of the ordinary members exercised miraculous powers (6:8), it was
primarily the apostles who did the miracles. These "signs and
wonders" were God's way of authenticating their ministry (Heb. 2:4; 2 Cor.
上帝賜给使徒能力，行出伟大的神迹。教會裡一般的會友能行神奇的事，主要是使徒行神迹, 這是真實的,（6：8）。这些“標記(signs)和奇迹”就是上帝认證他们的事工的方式（来 2：4; 林前 12：12;
罗 15：18-19）。
Just as there were special judgments at the beginning of a new era, so
there were also special miracles. In the Book of Genesis, we do not find God's
people performing miracles. Out at the beginning of the age of law, Moses performed great signs and wonders. Elijah and Elisha were miracle
workers at the beginning of the great era of the prophets, and Jesus and the
apostles performed signs and wonders when the Gospel
age was inaugurated. Each time God opened a new door,
He called man's attention to it. It was His way of saying, "Follow these
leaders, because I have sent them."
正如新时代开始时有特别的審判一样，也有特殊的神迹。在创世记中，我们找不到上帝的百姓行神迹。在創立律法之時期，摩西行出很大的標記和神迹。以利亚和以利沙是先知伟大时代开始行神迹的工人，並且耶稣和使徒在福音剛开始的时期行神迹。每次上帝打开一扇门，祂是要人注意它。 祂如此的说，“因为他们是我差遣的领导人, 要跟随他們”。
The mighty wonders performed by the apostles were the fulfillment of the
Lord's promise that they would do "greater works" in answer to
believing prayer (John
fed the 5,000, tile miracle met their physical
need, revealed Him as the Son of God, and gave Him opportunity to preach a sermon
about the Bread of Life (John 6).
使徒所行的大神蹟就是履行主的应许──在他们的祷告回答中應許他們將“作大事”（约 14：13-14）。当耶稣在地上行神迹时，在祂腦內有三个目的：（1）為满足人的需要的同情心; （2）印证祂是上帝的儿子; （3）宣講屬靈的真理。例如，当祂行喂飽5000人的神迹時，满足他们的肚腹的需要，彰显祂是上帝的儿子，并给祂宣讲有关于 “生命的糧” 的道理的時機（约 6章）。
The apostolic miracles followed a similar pattern. Peter and John healed
the crippled beggar and met his need, but Peter used
that miracle to preach a salvation sermon and to prove to the people and the
council that he and John were indeed the servants of the living Christ. One of
the qualifications for an apostle was that he had seen the risen Christ (Acts
apostles, there can be no "signs of an
apostle" as are found in the Book of Acts (2 Cor.
使徒遵循這同樣的三個要點行神迹。彼得和约翰医治了瘸腿的乞丐，满足了他的需要，同時彼得用此神迹传讲救恩的真道，并向以色列人和公会证明他和约翰确实是活着的基督的仆人. 被選為使徒的资格之一, 是他活着時看见复活的主基督（使 1:22; 林前 9：1）; 因为現今在教会里没有人有这種经历，所以今日世上没有任何使徒。使徒和先知为教会奠定了基础（弗 2:20），並且牧师，教师和传道人正在建立它。如果没有使徒，在“使徒行传”中就不能发现 “使徒的標記”
之事（林后 12:12）。
This certainly does not mean that God is limited and can no longer perform
miracles for His people! But it does mean that the need for confirming miracles
has passed away. We now have the completed Word of God and we test teachers by
their message, not by miracles (1 John
这当然不是說上帝是有限的，不能再为祂的百姓行神迹奇事！但确实認定神迹的需要是已经是过世了。现今我们有上帝完美的的话，它是用來審查老师的信息的，而不是用神迹（约壹 2：18-29;
4：1-6）。我们必须牢记，撒但是欺騙者，它能够欺骗疏忽的人。在旧约中，任何行神迹的先知，若同时带领人不順從上帝的話，那他就是假先知，要處死（申 13章）。重要的不是神迹，而是他的信息是否符合上帝的话语的真實。
A radio listener wrote me and wanted to debate this issue with me,
insisting that there were instances today of people being raised from the dead.
I wrote him a kind letter and asked him to send me the testimonies of the
witnesses, the kind of evidence that could be presented in court. He wrote back
and honestly admitted that that kind of evidence was not available, but he
still believed it because he had heard a TV preacher say it was so. Most of the
miracles recorded in the Bible were out in the open for everybody to see, and
it would not be difficult to prove them in a court of law.
有位廣播听众写信给我，要辩论人从死里复活神跡的问题，坚持说現今仍有。我给他回了一封亲切的信，并请他提出見证人的证據給我，可以在法庭上作证。在他的回信中诚实地承认，这种证据沒有，但他仍然相信，因为他听电视传道人是这样说的。圣经中记录的大部分神迹，都是公开的，每个人都可以看到，在法庭上要证明它们不难。
Peter and the other apostles found themselves ministering as their Lord
had ministered, with people coming from all over, bringing their sick and
afflicted (Mark 1:45; 2:8-12; Matt. 4:23-25). The Twelve must have found it very
difficult to wa1k down the street, for people crowded around them and laid before
them sick people on their pallets. Some of the people even had the
superstitious belief that there was healing in Peter's shadow.
彼得和其他使徒发现自己做的醫治病人和受苦的人, 正是他们的主已经做過的服事，（可 1:45; 2：8-12;
太4：23-25）。十二位使徒在街上行走不容易，因為人都擁挤到他們身边，並且很多抬病人的擔架都摆在他们的前面。 甚至有些有迷信的人，也在彼得的醫治中得痊愈.
It is significant that all of people were healed. There were no
failures and nobody was sent away because he or she "did not have faith to
be healed." These were days of mighty power when God was speaking to
Word cannot save the lost.
所有的病人都被治愈是可信的。 没有失落的，没有人因为他們“没有信心被治愈”而被送走。 当上帝對以色列人说, 并且告诉他们, 拿撒勒人耶稣确实是他们的弥赛亚和救主，在这些日子彰顯了祂的大能。 “因犹太人要看标記”（林前 1:22），上帝给他们标记。重要的, 不是受苦的人得醫治，當团契的人數倍增, 是顯示失喪的灵魂得拯救。圣灵賜予他们行神迹和作见证的能力（使 1：8），除了上帝話語的神迹, 沒有神跡能拯救失喪者。
The greatest miracle of all is the transformation of a lost sinner into a
child of God by the grace of God. That is the miracle that meets the greatest
need, lasts the longest, and
costs the greatest price-the blood of God's Son.
所有神迹中最大的是藉着上帝的憐憫, 使失喪的罪人转变为上帝的兒女。满足最大的需求，持续最长的时间, 和付出最大的代价──上帝儿子寳血。
And that is one miracle we can all participate in as we share the message of
the Gospel, "the power of God unto salvation to every one that
believeth" (Rom.
以上就是當我们要分享福音的信息時的神蹟之一 ── 上帝的儿子寳血的救贖，“上帝的大能要救一切相信祂的人“（罗 1:16）。
第六章
6 Truth and
Consequences Acts 5 : 17 – 42 真理与后果 使 5：17 - 42
After Pentecost, the message of the resurrection of Jesus Christ spread
rapidly in
五旬节之后，當聖灵加能力給见证人分享福音給与失喪者時, 耶稣基督复活的信息在耶路撒冷迅速傳開。標記和神迹伴随着宣講上帝的話，没有人能抵擋上帝對祂古時的子民以新的方式作工。
But not everybody was happy with the success of the church. The
"religious establishment" that had opposed the ministry of Jesus, and
then crucified Him, took the same hostile approach toward the apostles." If
they persecuted Me, they will also persecute you," said Jesus. They will
put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God
service" (John 15:20; 16:2, nkjv). These
words were beginning to be fulfilled.
并不是所有的人都对教会的得勝感到满意。反对耶稣事工的“宗教机构” ，将祂钉十字架, 然后对使徒采取同样的敌对态度.
耶稣對他們说,“如果他们逼迫我，也会逼迫你们”。他们会把你們从犹太会堂里驅逐出来; 真實的，時間即将到来，凡杀死你們的人, 都会认为是事奉上帝“（约
It was the age-old conflict between living truth and dead tradition. The
new wine could not be put into the old wineskins nor could the new cloth be
sewn on the worn-out garments (Matt.
这是生活真理与將死的传统之间的經久的冲突。新的葡萄酒不能倒入旧的葡萄酒袋，也不能將新布缝在旧的衣服上(太
9:14-17). 英国殉道者, 休 · 拉契默（Hugh
Latimer）说：“每当遇到迫害时，大都可能是真理站在迫害的一边。”
We see in this account four different responses to God's truth, responses
we still see today.
我们在这事上看到四个不同的对上帝真理的的回应，它們現今仍然存在。
1.
The Council:
Attacking the Truth (Acts
1. 公会：攻击真理（使 5：17-28）
The high priest and his associates had three
reasons for arresting the apostles (this time it was all of the apostles) and bringing
them to trial. To begin with, Peter and John had not
obeyed the official orders to stop preaching in
the name of Jesus Christ. They were guilty
of defying the law of the nation. Second,
the witness of the church was refuting the doctrines held by Sadducees, giving every
evidence that Jesus Christ was a1ive. Third, the religious leaders were filled
with envy ("indignation") at the great success of these untrained and
unauthorized men (see Matt. 27:18 and Acts
大祭司和其僚屬有三个逮捕使徒的理由（本次是對所有的使徒），并将他们加以审判。首先，彼得和约翰没有遵守他們的命令--停止以耶稣基督的名义讲道。犯了违反国家法律的罪名。第二. 教会見证耶稣基督活著, 反對撒都该人的信仰。第三. 宗教领袖對他們的見證充满了嫉妒（“愤慨”）（參 太 27:18 和 使 13:45）。传统上袓先們沒有在这么短的时间内, 引起這麼多人的关注或得著這麼多的跟随者。在伪装“维护信仰”的名下，可以隐藏到底多少嫉妒, 令人驚訝。
The apostles did not resist arrest or organize a public protest. They
quietly went along with the temple guard and actually spent a few hours in the
public jail. But during the
night, an angel set them free and told them to
return to their witnessing in the temple. (The Sadducees, of course, did not believe
in angels. See 23:8.) In the Book of Acts, you will find several instances of
angelic ministries as God cared for His people (
使徒們不拒捕或公開的抗议。他们與聖殿的守卫和平地相处，实际上只在监狱逗留了數小时。 但在间晚，天使拯救他们獲得自由，并让他们再回到圣殿作见证。 （撒都该人不相信天使，參 23：8）在“使徒行传”中，你会发现一些因为上帝照顾祂子民, 命令天使為他們所作的事工（8 : 26; 10：3,7;
12：7-11,23; 27:23）。在我们服侍主時, 天使却如仆人般的是服侍我们（来 1:14）。
As
in Peter's deliverance (Acts 12:7-11), neither the guards nor the leaders knew
that the prisoners had been liberated. You are tempted to smile as you imagine
the surprised looks on the faces of the guards when they discovered that their
most important prisoners were gone. And just imagine the astonishment of the
envious members of the Sanhedrin when they heard the report! Here they were
trying to stop the miracles but their actions only multiplied the
miracles!
正如彼得的得救（使 12：7-11），看守卫兵和宗教领袖都不知道囚犯已经被釋放了。 当看守卫兵发现最重要的囚犯已不見了时，你会想像他們的臉上如何的惊讶, 而你會被試探的來笑。並且，想象一下，当令人羡慕的宗教法庭成員听到这报道时, 將會感到如何的惊讶！他们试图在这里阻止神迹發生，可是他们的阻止反促使神迹倍增！
What a contrast between the apostles and the members of the council. The
council was educated, ordained, and approved, and yet they had no ministry of
power. The apostles
were ordinary laymen, yet God's power was at work
in their lives. The council was trying desperately to protect themselves and
their dead traditions, while the apostles were risking their lives to share the
living Word of God. The dynamic church was enjoying the new; the dead council
was defending the old.
使徒和公会成员之间形成如何強烈的对比。公会成員是受過高深教育，被按命的和認可的，但是他们却没有能力宣教。使徒们是普通的外行人，但上帝的大能在他们的生命中作工。公会在拼命地护護自己和陳舊的传统，而使徒们冒着生命危险分享上帝的生命之道。充滿能力的教会正在享受新規律; 過時的公會在维护陳舊的傳統.
You find a variety of emotions in this section: envy (v. 17), bewilderment
(v. 24), and fear (v. 26; see
John 15:21).
本段充滿各式各样的情绪：嫉妒（17节），困惑（24节）和恐惧（26节，參 4:21和 太 21:26）。然而，当使徒进来时，大祭司大胆地指责他们违法，製造麻烦。大祭司甚至不說耶稣基督的名字，而是用“这人的名字”和“这人的血”，免得說出祂的名，会污秽他的嘴唇，或者會使他信的神降下愤怒（參 约 15:21）。
But even this hateful indictment was an admission that the church was
increasing and getting the job done! The wrath of man was bringing praise to
the Lord (Ps. 76:10). The high priest realized that if the apostles were right,
then the Jewish leaders had been wrong in condemning Jesus Christ. Indeed, if the
apostles were right, then the council was guilty of His blood (Matt. 27:25; 1
Thes.
即使是如此嫉恨的诉訟案, 却帶來使教会人數不断增加，工作完成！ 人的愤怒却帶來對主的赞美（诗 76 : 10）。大祭司意识到，如果使徒所作是正确的话，那么犹太领导人釘死耶稣基督就是错误。真实的，若使徒是對的话，那么公会就犯了流祂血的罪（太 27 : 25; 1：2-16）。随着“审判”的进行，使徒却成为法官，而公会成为被審判者。
2. The Apostles: Affirming the Truth (Acts
2. 使徒：肯定真理（使 5：29-32）
The apostles did not change their convictions (
使徒没有改变他們的信念（4：19 - 20）。他们服从上帝，相信祂會負責后果。他们不能事奉两位主，而且, 他们已经宣布了站的在耶穌這边。如果他们是外交官而不是大使（林后 5 : 20），他们盡可以使所有人都高兴，而免被殴打。但他们却坚定地站在主這邊，祂以他们的勇气和信心為荣耀。
Neither did they change their message (Acts
使徒也没有改变他们所傳的信息（使 5：30-32）。彼得起诉宗教领袖形成耶稣的死亡（參 3：13-14; 4:10），並再次大胆地肯定的宣告耶稣基督从死里复活。耶稣不仅从死里复活，而且也被上帝高举到天上。時近圣灵的工作证明了耶稣已经回到天上，並照祂的应许差遣圣灵。听到使徒谈论从死里复活的事, 撒都该人肯定會不高兴。
That Jesus Christ is at God's right hand is a key theme in the Scriptures.
The right hand is, of course, the place of honor, power, and authority. Psalm
110:1is the basic prophecy, but there are numerous references: Acts
耶稣基督在上帝的右边, 是圣经中的关键主题。顯然，右邊是預表荣誉，能力和权柄。诗篇110篇1節是這预言根基，還有很多有關這預言的资料： 使徒行传2：33-34;
In his second sermon, Peter had called Jesus
"the Prince of life" (
彼得在第二次布道中，稱耶稣為“生命之王子”（3:15）; 他在这里称祂为“王子和救主”。王子的意思是“先锋，领路的人，创始人”。審判法庭对开拓新的事情不感兴趣, 他们一味只想保护既得利益和維持事物原封不改（參 约 11：47-52）。“生命的先驱者”── 耶稣， 祂救我们，带领我们走在令人兴奋的“新生命”路上（罗 6：4）。 在這新路上常有生命的火花。
Hebrews
into new areas of faith and ministry.
因为经历耶穌的救恩永远常新, 所以希伯来书2章10節稱祂为“他们救恩的先驱者（領導）”。基督徒生活不能靜止如停车场; 它應是前鋒！只重生是不够的, 還必须要在灵里成长（彼後 3:18），在我們人生路途上邁步躍进。在希伯来书12章2節中，称耶稣是“先驱者[作者]…. 我们所信的”， 这顯明祂引导我们进入新的经验，测试我们的信心, 并帮助它成长。希伯来书的主题之一是“让我们按时結果子”（6：1，新美國標準版），除非跟随基督，我们的先驱者，才能邁入信仰和事奉新的領域。
The title Saviour was not new to the
members of the council, for the word was used for physicians (who save people's
lives), philosophers (who solve people's problems), and statesmen (who save
people from danger and war). It was even applied to the Emperor. But only Jesus
Christ is the true and living Saviour who rescues from sin, death, and judgment
all who will trust Him.
救主的稱呼对公会成员来说, 并不新鲜，因为該稱呼也用于医生（拯救人的生命），哲学家（解决人的難题）以及政治家（拯救人免遭災難和战争的危險）。它甚至适用於稱呼皇帝。但只有耶稣基督才是真正的，活着的救主，祂要从罪恶，死亡和审判中救出所有相信祂的人。
Peter again called the nation to repentance (
彼得再次呼籲国家要悔改（2:36; 3：19-26; 4：10-12），并且应允凡“服从祂”的人, 圣灵都将祂的恩赐予他們。 顺从的赏赐不是圣灵的恩赐，因为恩賜只能靠信仰才能得到。 “服从祂”与6章7節中的“順服信仰”意思是一样，就是“服从上帝的呼召，信靠上帝的儿子”。上帝并不建议罪人悔改和相信; 而是命令（使 17:30）。
It was a bold witness that the apostles gave before the highest Jewish
religious court. The Spirit of God enabled them and they were not afraid. After
all, Jesus had promised to be with them and, through His Holy Spirit, empower
them for witness and service. They were His witnesses of His resurrection (
使徒在最高的犹太宗教法庭面前的呼籲, 是大胆的见证。上帝的灵使他们没有惧怕。毕竟，耶稣已经允应与他们同在，圣灵赋予他们见证和宣教的能力。他们是祂复活的见证人（1:22; 2:24,32; 3:15,26;
4:10）， 並且祂将看清楚他们。
3. Gamaliel: Avoiding the Truth (Acts
Gamaliel was a Pharisee who probably did not want
to see the Sadducees win any victories. He was a scholar highly esteemed by the
people, rather liberal in his applications of the Law, and apparently moderate
in his approach to problems. "When
Rabban Gamaliel the Elder died," said the Jews,
"the glory of the Law ceased and purity and abstinence died." Paul was trained by Gamaliel (22:3).
Gamaliel's "counsel" was unwise and dangerous, but God used it to
save the apostles from death. That the Sadducees would heed the words of a
Pharisee shows how distinguished a man Gamaliel was.
3. 迦瑪列Gamaliel)：逃避真理（使 5：33-39）
迦瑪列是法利赛人，可能不想看到撒都该人赢得胜利。他是一个受到人民高度评价的学者，在他使用法律上甚至是開放的，而他处理該问题显然是温和地。 犹太人说： “當長老教師迦瑪列死的時候, 就是犹太人的律法荣耀的终止和纯貞及禁欲死去的時候.” 保罗是迦瑪列的子弟, 接受他的训练（22：3）. 迦瑪列的 ”意見“是不明智的和危险的，但上帝用它来拯救使徒危於死亡. 撒都该人会听从法利赛人的话，显然迦瑪列這人是多么的杰出。
In spite of the fact that Gamaliel tried to use cool logic rather than
overheated emotions, his approach was still wrong. To begin with, he
automatically classified Jesus with two rebels, which means he had already
rejected the evidence. To him, this “Jesus of Nazareth" was just
another zealous Jew, trying to set the nation free from
尽管迦瑪列试图使用易接受的逻辑而不是过热的情绪，但他的做法仍然是错误的。首先，他将耶稣与两位叛军首領並列，这意味着他已经拒绝了事實証據。对他来说，“拿撒勒人耶稣”只是另一位狂热的犹太人，试图将以色列摆脱罗马，但是,丟大或犹大, 他們曾做过耶稣所做的事嗎? 他们曾从死里复活吗？ 在聰明而扭曲的壞逻辑上，迦瑪列说服公会不用担心！太多的制造動亂者，只有忍耐點。
Furthermore, Gamaliel assumed that "history repeats itself." Theudas
and Judas rebelled, were subdued, and their followers were scattered. Give these
Galileans enough time and they too will disband, and you will never again hear
about Jesus of Nazareth. While some students do claim to see "cycles"
in history, these "cycles" are probably only in the eyes of the beholder.
By selecting your evidence carefully, you can prove almost anything from history.
The birth, life, death, and resurrection of Jesus Christ had never happened
before and would never happen again. God had broken into history and visited
this earth!
此外，迦瑪列认为“历史會重演”。丟大和犹大的叛亂，被压制，並且他们的追随者四散。给这些加利利人足够的时间，他们也会解散的，你们會永远再听不到拿撒勒人耶稣。虽然有些神学生声称在历史上會有“輪迴”，但“輪迴”可能只是供人看看。經过仔细选择证据，你會從历史証明一切。但耶稣基督的诞生，活著，死亡和复活在歷史中無前例，在以後也永远不会再发生。上帝已经突破历史, 道成肉身到過世上！
Gamaliel also had the mistaken idea that, if
something is not of God, it must fail. But this idea does not take into
consideration the sinful nature of man and the presence of Satan in the world. Mark Twain said that a lie runs around the world
while truth is still putting on her shoes.
In the end, God’s truth will be victorious; but meanwhile, Satan can be
very strong and influence multitudes of people.
迦瑪列還有一个错误的想法，如果這些事不是出於神，事情就会失败。 但这个想法并没有考虑到人类的罪恶本质和撒旦在世界的存在。马克吐温说，在谎言遍布的世界，而真理仍然穿上她的鞋子。最后，上帝的真理将是胜利的; 但与此同时，撒但可以非常强大，影响眾多人心。
Success no test of truth in spite of what the pragmatists say. False cults
often grow faster than God's church. This world is a battlefield on which truth
and error are in mortal
combat, and often it looks as if truth is "on
the scaffold" while wrong sits arrogantly on the throne. How long should
the council wait to see if the new movement would survive? What tests would they use to
determine whether or not it was successful? What is success? No matter how you
look at it, Gamaliel's "wisdom" was foolish.
尽管实用主义者说，成功没有真理的验证。虚幻的邪教常常比上帝的教会成长得快。这世界是真实和虛假的殊死戰的戰場, 且看起来,
常常真理好像是“脚櫈”，而虛假却坐在宝座上。 公会要等多久，才看到新运动能够生存下去？ 他们会用什么试驗来确定它是否能成功？ 什么是成功？ 不管你如何看，迦瑪列的“智慧”是愚蠢的。
But the biggest weakness of his advice was his motive: he encouraged
neutrality when the council was facing a life-and-death issue that demanded
decision. "Wait and see!" is actually not neutrality; it is a definite
decision. Gamaliel was voting "No!" but he was preaching
"maybe someday."
但迦瑪列的动机是他的提议的最大弱点：当公会要决定判決是生或是死时，他鼓励中立。 “等著看！”其实不是中立, 它實實在在是明确的决定。投下“不！”這一票, 但他是在說“也许有一天”。
There are many matters in life that do not demand a courageous decision of
conscience. I had a friend in seminary who became emotionally disturbed because
he tried to make every decision a matter of conscience, including the cereal he
ate at breakfast and the route he took when he walked to the store. But when we
face a serious matter of conscience, we had better examine the evidence carefully.
This, Gamaliel refused
to do. He lost an opportunity for salvation because
he turned the meeting into a petty discussion about Jewish insurrectionists.
生活中有许多事情不需要求良心的勇敢决定。我有一个神学院的朋友感到情緒不安，因为他试图用良心來决定做每一件事，包括早餐时吃的食物，以及他選擇到商店的路线。但是，当我们面对严重的良知问题时，最好仔细的检查事實证据。 迦瑪列拒绝這樣去做。他失去了得到救恩的机会，因为他把公会变成有关于犹太叛乱分子的讨论會。
Jesus made it clear that it is impossible to be neutral about Him and His
message." He that is not with Me is against Me; and he that gathereth not
with Me
scattereth abroad”? (Matt. 12:30). The
members of the council knew the words of Elijah, "How long will you waver
between two opinions?" (1 Kings
耶稣明确表示在祂和祂的信息之間不可能有中立，“不与我相合的, 就是敵我的; 不同我收聚的, 就是分散的”（太 12:30）公会成員知道以利亚的话，“你们心持两意要到幾時呢？”（王上 18：21，新國際版） 有些时候，中立意味着安静（或懦弱）拒绝接受上帝救恩的决定。 很顯明, 最先進入地狱的一群是“胆怯的”（启 21：8），因為他們知道真理, 但害怕站在它的那一邊。
If Gamaliel was really afraid of fighting against God, why did he not honestly
investigate the evidence, diligently search the Scriptures, listen to the
witnesses, and ask God for wisdom? This was the opportunity of a lifetime! Daniel
Defoe, author of Robinson Crusoe, claimed that nobody was born a coward.
"Truth makes a man of courage," he wrote, "and guilt makes that
man of courage a coward." What some men call caution, God would call
cowardice. The apostles were true ambassadors; Gamaliel was really only a
"religious politician."
如果迦瑪列真的畏懼上帝，他为什么不真心地驗明证据，勤于讀圣经，听取見证人的意见，并向上帝祈求智慧？ 这是一生的机会！罗宾逊 · 克鲁索（Robinson
Crusoe）的作者但以裡 · 迪福（Daniel
Defoe）声称世上没有人生來是懦夫。他写道，“真理使人有勇气，内疚使具有勇气的人成為懦夫。”有些人称它為谨慎，上帝可能称它為懦弱。使徒是真的大使; 迦瑪列却是真正的“宗教政治家”。
4. The Church: Announcing the Truth (Acts
Part of the council wanted to kill the apostles (v. 33), but Gamaliel's speech
tempered their violence. In a compromise move, the council decided to have the
apostles beaten; so the men were given thirty-nine strokes (see Deut. 25:1-3
and 2 Cor.
4. 教会公告真理（使 5：40-42）
公会部分成員想杀死使徒（33节），但是迦瑪列的话緩和他們使用暴力. 议会妥协的決策是鞕打徒们; 因此他們被鞕打三十九下(參 申 25：1-3 和 林后 11:24)。然后命令使徒不得以耶稣基督的名义講道，以免发來發生對他們更糟的事（覆習 使 2:22; 3：6,
16; 4：10,12,17-18,30）
“When people refuse to deal with disagreements on the basis of principle
and truth, they often resort to verbal or physical violence, and sometimes both.
The sad thing is that this violence often masquerades as patriotism or as
religious zeal. When understanding fails, violence starts to take over; and people
begin to destroy each other in the name of their nation or their God. It is
tragic that even the history of religion is punctuated with accounts of
persecutions and "holy wars." William Temple said that Christians are
"called to the hardest of all tasks: to fight without hatred, to resist without
bitterness,
and in the end, if God grant it so, to triumph
without vindictiveness.
"
当人们基於原则和真理而拒绝妥協，往往会得著責罵或鞭打，有时两者都有。令人遗憾的是，这种暴力经常伪装成爱国主义或宗教狂热。当理解失败时，就產生暴力; 人民便以国家或宗教神的名义开始互相攻擊对方。悲惨的是，它們在宗教史上甚至都加上被迫害和“圣战”的標註。威廉 · 史密斯说，基督徒“是担當所有任务中最艰巨者： 无仇恨的對抗，堅忍而沒有苦味，如果上帝恩待的话，胜利却不能帶报复。
How did the apostles respond to this illegal treatment from their nation's
religious leaders? They rejoiced! Jesus had told them to expect persecution and
had instructed them to rejoice in it (Matt.
使徒对国家宗教领袖的非法處置的反应如何？他们喜樂！耶稣已經告诉他们有迫害，并吩咐他们要以喜樂來接受它（太 5：10-12）。受人的敵對是上帝允許的，因祂的名受苦实际上是值得的（腓 1:29 ）
To paraphrase Phillips Brooks, the purpose of life is to glorify God by
the building of character through truth. The Sanhedrin thought that it had won
a great victory, when
actually the council had experienced a crushing defeat.
No doubt they congratulated each other for doing such a good job of defending
the faith! But it was the apostles who were the winners, because they grew in godliness
as they yielded to God’s will and suffered for their Master. In later years,
Peter would have much to say in his first epistle about the meaning of
suffering in the life of the believer; but now he was learning the
lessons.
改寫菲利普 · 布鲁克斯的話，生活的目的是通过真理, 建立人格來荣耀上帝。当时宗教法庭认为他們赢得了伟大的胜利, 实际上他們却是惨败者。毫无疑问，他们為捍卫信仰的工作圓滿而彼此祝贺！實質上，胜利屬於使徒，因为他们順服上帝的旨意而為主受苦,
在敬虔事奉上得到成長。數年后，彼得在彼得前书中将会對信徒的苦难的實質有很多的描述; 现在他正学习該功课。
Neither the threats nor the beatings stopped them from witnessing for
Jesus Christ. If anything, this persecution only made them trust God more and
seek greater power in their
ministry. True believers are not
"quitters." The apostles had a commission to fulfill, and they
intended to continue as long as their Lord enabled them. Acts
威胁和殴打都不能禁止他们為耶稣基督作见证。若真有什么事發生，那就是迫害使他们更加信靠上帝，并迫使他们對宣教寻求更大的能力。真信徒不是“放棄”。使徒為了使命的履行，他们靠主加添能力, 供他們執著的去继续作工。使徒行传5章42節总结了使徒传福音的模式，是我们遵循的很好模式。
To begin with, they witnessed "daily.” This meant that they took
advantage of witnessing opportunities no
matter where they were (Eph.
首先，論他们“每天”作見證. 这意味着不管他们在那裡, 都利用為作见证的机会（弗 5：15-16）。 基督徒都是見证人，不论是好的还是坏的; 我们的见证不論是吸引人到基督面前或是把他们赶走。每日一开始, 就要懇求主賜予智慧和恩典为基督作有爱心的见证, 这是很好的操練。如果我们真心地祈求机会，並期望上帝將它們賜予，敞开的门是永遠賜予我們的。
D. L. Moody was fearless in his witness for Christ and sought to speak
about spiritual matters to at least one soul each day. "How does your soul
prosper today?" he would ask; or, "Do you love the Lord? Do you
belong to Christ?" Some were offended by his blunt manner, but not a few were
led to Christ then and there. " The more we use the means and
opportunities we have," he said, "the more will our ability and our opportunities
be increased." He also said, "I live for souls and for eternity; I want
to win some soul to Christ." He was not satisfied only to address great
crowds; he also felt constrained
to speak to people personally and urge them to
trust Jesus Christ.
慕廸 (D. L. Moody)為基督作见证，及每天述說屬靈的事, 從無恐懼, 並且他尝试每日至少得到一个灵魂。 他会這樣问你, “你今天的灵魂快活嗎？或你爱主嗎?
你属于基督吗？” 有人會因他的率直的發問而被冒犯，但很多人却被他當場即時带到基督前面。 他说：“我们越利用所有的方法和机会，我们的能力和机就会越發增多。” 他还说：“我为了永生和靈魂而活，我要为基督赢得一些灵魂。”他對多人講道仍不满足; 他甚喜歡個人谈道，敦促他们相信耶稣基督。
The believers witnessed "in the temple." After all, that was where
the "religious" people gathered, and it was easier to reach them
there. For several years, the church was looked upon as another
"sect" of the Jewish faith, and both the temple and the many
synagogues were open to believers. In his missionary journeys, Paul always went
first to the local synagogues or Jewish place of prayer, and he witnessed there
until he was thrown out.
信徒“在聖殿里”作见证。 毕竟，聖殿是“信教的”人聚集的地方，很容易與他們接近。近几年来，犹太教会趨向信仰的另一種“教派”，圣殿和许多犹太教堂都向信徒开放。保罗在他的宣教旅程中，首先就是前往当地的犹太教堂或犹太人禱告的地方，向他們作見證,
直到他被趕出去。
My counsel to new Christians has usually been, "Go back to your home
and church, be a loving witness for Christ, and stay until they ask you to
leave." (See 1 Cor. 7:17-24.) The apostles did not abandon the Jewish
temple, though they knew the old dispensation was ended and that one day the
temple would be destroyed. They were not compromising; they were ''buying up the
opportunity" to reach more people for Christ.
我常常忠告新基督徒“回到你们家裡和教会，为基督作帶有爱的见证，一直到他们要你离开。” （参 林前 7：17-24）使徒没有放弃犹太人的圣殿，虽然他们知道旧的宗教已经结束，有一天圣殿将被毁灭。他们不妥协, “收買機會屯積起來”，为基督接触更多的人。
While I was ministering at the
当我在芝加哥慕迪教堂慕會时，带领一位牧师到基督面前是我的喜樂，他很有恩賜，在富有的教堂裡牧會。他回到他的教会，开始分享基督，数百人得救了。然后，有宗教派別的领袖进來，开始以解聘威胁他。
"What do I do?" he asked; and I said, "Stay there until
they throw you out. Be loving and kind, but don't give in!” Eventually he was
forced out of the church, but not before his witness had influenced many both
in the church and in the community. Today, God is using him in a remarkable way
to witness for Christ and to train others to witness. He is able to get into churches
and groups that might never invite me!
他问, “我该怎么办？” 我回答, “留在那里，直到他们扔你出去，常存爱心和善良，却不要退讓!”终於他被迫离开教会，不是在他的见证影响到教会和社区的很多人之前. 現在，上帝以卓越的方法使用他来為基督作见证，并训练人去作见证. 他能够进入可能是我永远不会邀请的教会和团体！ 遠遠, 這是見證. 爸爸
The early Christians also witnessed "in every
house." Unlike congregations today, these people had no buildings that
were set aside for worship and fellowship. Believers would meet in different
homes, worshiping the Lord, listening to teaching, and seeking to win the lost
(see Acts
right into the homes,
and we should follow their example. This does not mean that it is wrong to have
special buildings set aside
for church ministry, but only that we must not
confine the ministry to
the four walls of a church building.
早期基督徒到“每幢房子”去作见证。不像現今的教會的会眾，他們没有用來崇拜和团契的另外地方。信徒们会在不同的家中聚會，敬拜主，听講道，寻求失喪的人（參 使 2:46）。當保罗在罗马向圣徒问安时, 是他預表一些“屋內團契”（罗16：5,10,11,14）。早期的教会將这 “道” 帶进了家庭，我们应该學習他们的榜样。这并不意味着把专门建筑物作為教会事工的地方是错误的，只是我们不要把教會事工
限止于教會大楼的四面墙內。
Their ministry went on without ceasing. The authorities
had told them to stop witnessing, but they only witnessed all the more! Their motive was not defiance to the law but
rather obedience to the Lord. It was not something they turned on and off,
depending on the situation. They were "always at it" and they kept at
it as long as God gave them opportunities.
他们的事奉没有停止。 当局已经告诉他们停止作見證，但他们却作更多的见证！他们的动机不是藐视法律，而是顺服主。 他们不是根据情况去做或停止。 他们一直“永远在等待”，只要上帝指示他们机会，他们就立刻去作見證。
The witness of the church included both teaching and preaching, and that
is a good balance. The word translated "preach" gives us our English word
evangelize, and this is the first of fifteen times it is used in Acts.
It simply means "to preach the Gospel, to share the Good News of Jesus
Christ." (See 1 Cor. 15:1-8 for the official statement of the Gospel message.)
教会的见证包括教导和讲道，是很好的平衡。 “講道”的英文翻译是 “傳福音”， 这是在使徒行传用過十五次的短語的第一次出現。 簡意是 “传福音，分享耶稣基督的好消息”。（有关福音消息的正式声明，参 林前15：1-8）。
However, proclamation must be balanced with
instruction (see Acts
然而，聲稱必须与教導平衡（參
使 2:42），為的是使罪人知道所相信的和令他们理解为何要有信的新轉變。除非人明白及做出明智的决定，否则信息就不能接果实（太13：18-23）。 信徒不能成长，除非他们被教导以上帝的話（彼前 2：1-3）。
Finally, it was Jesus Christ who was the center of their witness. That was
the very name that the Sanhedrin had condemned! The early church did not go
about arguing
religion or condemning the establishment: they simply told people
about Jesus Christ and urged them to
trust in Him. "For we preach not ourselves, but Christ Jesus the
Lord" (2 Cor. 4:5). "Ye shall be witnesses unto Me" (Acts 1:8).
最后，耶稣基督是他们见证的中心。那就是公会所咀咒这名字！早期的教会没有嘗試對教義或咀咒這組織去争論：他们只簡單的告诉人有關耶稣基督之事，并且敦促他们信靠祂。
“我们原不是傳自己，乃是傳耶稣基督為主”（林后 4：5）。 “你们要作我的见证”（使徒行传1：8）。
It was my privilege to speak at a service celebrating the fortieth
anniversary of a pastor friend whose ministry has blessed many. A number of his
friends shared in the service
and quite candidly expressed their love for him
and their appreciation for his ministry. My friend became more and more
embarrassed as the meeting progressed; and when it
came time for me to bring the message, and whispered in my ear, “
Joe Bayly wrote: “Jesus Christ didn't commit the Gospel to an advertising
agency; He commissioned disciples."
在庆祝一位使多人得他教導祝福的牧师四十周年纪念仪式上, 我荣幸地能有機會讲话。 他的一些朋友坦率地分享在事奉中对他的爱和对他的事工的赞赏。 随着会议的进行，我的朋友变得越来越尴尬不安, 當臨到我来分享信息時，他在我耳边低声说：“華倫，请告诉他们有关耶稣的事！”在他的明智和責難定罪的著作“
福音的暴风雨”中，乔 · 贝利（Joe Bayly）写道：“耶稣基督没有将福音的使命交给广告公司; 祂將這使命委托給使徒。”
That commission still stands.
那使命依然存在。
In your life, is it commission ── or omission?
在你的生活中，傳福音對你是使命还是逃避？
第七章
7 Stephen,
the Man God Crowned Acts 6-7 7 司提反，上帝加冕的人使徒行传6-7
There are two words for "crown” in the New
Testament: diadema, which means "a royal crown” and gives us the English word
"diadem"; and stephanos, the "victor's crown, which gives us the popular name Stephen. You
can inherit, diadema, but the only way to get a stephanos is to
earn it.
新约圣经中對 “皇冠”用有两个字; 皇室(diadema) 意思為 “王冠”, 其英文譯成 “ 王冠 (diadem)” ; 和 “胜利者的冠冕 (stephanos)”，這字帶给了我们一個流行的名字 “司提反”，你可以继承王室，但唯一的方法你先要赢得“胜利者的冠冕 (stephanos)”。
Acts 6 and 7 center on the ministry and martyrdom (Stephen, a
Spirit-filled believer who was crowned by the Lord. "Be thou faithful unto death, and I will
give thee a crown life" (Rev.2:10). He was faithful both in life and in
death and therefore is a good example for us to follow.
使徒行传6和7章的中心在事奉和殉道（司提反，由主所加冕的充滿圣灵的信徒.“你務要至死的忠心，我就賜给你那生命的冠冕”(啟 2：10). 他在生命和死亡裡都忠心，因此是我们遵循的好榜樣。
These chapters present Stephen as a faithful believer in four different
areas of ministry.
这些章节顯明司提反在四个不同领域裡是忠心信徒。
1. Stephen the Servant (Acts 6:1-1)
1. 仆人司提反（徒6：1-1）
The church was experiencing "growing
pains" and this was making it difficult for the apostles to
minister to everybody. The "Grecians" were the Greek-speaking Jews
who had come to
could have divided the church. However, the
apostles handled the problem with great wisdom and did not give Satan any
foothold in the fellowship.
教会正经历“成长的痛苦”，使徒很难以向所有的人传道。 “希腊人”是從其他国家来到巴勒斯坦的說希腊話的犹太人，可以不會说阿拉伯話，而同時“希伯来人”是會讲阿拉伯和希腊話的土著的犹太居民。 造成
“外邦人”被忽视的局面, 這事实可能形成教会的分割。但是，使徒用極端的智慧处理这事，没有给撒但在这个团契中留下任何挑釁的地方。
When a church faces a serious problem, this presents the leaders and the
members with a number of opportunities. For one thing, problems give us the
opportunity to examine our ministry and discover what changes must be made. In
times of success, it is easy for us to maintain the status quo, but this
is dangerous. Henry Ward Beecher called success" last-year's nest from which the birds have
flown." Any ministry or organization
that thinks its success will go on automatically
is heading for failure. We must regularly examine our lives and our ministries
lest we start taking things for granted.
当教会面临严重问题时，会给领导人和契友带来许多机会。一方面，问题让我们有机会審查我们的事工，并发现必须做出哪些改变。在成功时，我们很容易维持现状，但這很危险。亨利 · 沃德 · 贝切尔（Henry Ward Beecher）称成功为“鳥雀飞过的鸟巢是去年的鸟巢”。任何宣道或组织事奉, 若认为它已成功, 就会自动的走向失败。必须定期審查我们的生活及事工, 免得开始時, 把它們当作是理所当然的。
The apostles studied the situation and concluded that they were to
blame: they were so busy serving tables that they were neglecting prayer and
the ministry of the Word of God. They had created their own problem because
they were trying to do too much. Even today, some pastors are so busy with
second my tasks that they fail to spend adequate time in study and in prayer.
This creates a "spiritual deficiency" in the church that makes it
easy for problems to develop.
使徒研究情况，并得出了结论，他们的被指责：因他们為飯食太忙碌，他们没有時間顾到祷告和教導上帝的话。因为他们想做的太多，所以製造自己的问题。即使在現今的牧师也因忙于旁務，沒有足夠充分的时间研習聖經和祷告。 使教会漸漸成為 “靈裡的空虛”，就很容易發生问题。
This is
not to suggest that serving tables is a menial task because every ministry
in the church is important. But it is a matter of priorities; the apostles were
doing jobs that others could do just as well.
D. L. Moody used to say that it was better to put ten men to work than
to try to do the work of ten men. Certainly it is better for you, for the
workers you enlist, and for the church as a whole.
这并不意味着飯食問題不重要，因为在教会中的任何事工都很重要。但因有優先問題; 使徒在做其他人可以做的工作。 慕迪(D. L. Moody) 曾经说过，把十个人放在工作上比试图為十个人工作較好。 誠然, 对你们所編制的工人和整體教会来说, 你们都認為是較好的。
Church problems also give us an opportunity to exercise our faith, not
only faith in the Lord, but also faith in each other. The leaders suggested a
solution, and all the members agreed with it. The assembly selected seven
qualified men, and the apostles set them apart for ministry. The church was not afraid to adjust their
structure in order to make room for a growing ministry. When structure and
ministry conflict, this gives us an opportunity to trust God for the solution.
It is tragic when churches destroy ministry because they refuse to modify their
structure. The apostles were not afraid to share their authority and ministry
with others.
教会的问题也给了我们操練信心的机会，不仅是对主的信心，也是对彼此的信心。领导提出了解决的办法，所有契友都同意。團契选出了七名合格的人，使徒安排他们適當的事奉。教会不怕调整組織，为日益增长的事工腾出空间。当組織和事工互相有抵觸时，这是我们對信任上帝來解决的良机。当教会因为拒绝修改組織而放棄事奉时，这真是悲剧。使徒不怕与他人分享其能力和宣教事工。
Problems also give us the opportunity to express our love. The Hebrew
leaders and the predominantly Hebrew members selected six men who were
Hellenists and one man who was both a Gentile and a proselyte! What an
illustration of Romans 12:10and Philippians 2:1-4! When we solve church
problems, we must think of others and not of ourselves only.
问题也让我们有机会表达相互的爱。希伯来领袖和多數希伯来的契友选出了六位希腊人，另一位是外邦人和一位改漿信猶太教的人。罗马书12章10節和腓立比书2章1至4節所顯明的是多麼奇妙！当我们解决教会问题时，我们必须考虑别人而不是只顧自己。
We commonly call these seven men of Acts 6 "deacons" because the
Greek noun diakonos is used in verse 1 ("ministration"), and
the verb diakoneo ("serve") is used in verse 2. However, this
title is not given to them in this chapter, although you find deacons mentioned
in Philippians 1:1 and their qualifications given in 1 Timothy3:8-13.The word
simply means "a servant" Theses seven men were humble servants of the
church, men whose work made it possible for the apostles to carry on their
important ministries among the people.
因为希腊名词diakonos在第1节作（“管理”）的意思，动词diakoneo在第2节中作（“服务”）的解釋，因此在使徒行傳第六章, 稱这七位为。虽然, 在腓立比书1章1節中也提到执事，但他们的被選的资格寫在提摩太前书3章8至13節中。“执事”意味着“仆人”。他們七位是教会的谦卑的仆人，使徒藉重他們才可能為契友作重要的宣教事工。
Stephen was one of these men. The emphasis in Stephen's life is on fullness:
he was full of the Holy Spirit and wisdom (Acts 6:3, 10), full of faith (v.
5), and full of power
(v. 8). In Scripture, to be "full of'” means "to be controlled by. " This man
was controlled by the Spirit, faith, wisdom, and power. He was a God-controlled
man yielded to the Holy Spirit, a man who sought to lead people to Christ.
司提反是其中之一。強調司提反生活的重点是完全：他充满了圣灵和智慧（使 6：3,10），满有信心（5节），大有能力（8節）。在圣经中，“充满”是指“被控制。” 司提反是被圣灵，信心，智慧和能力所控制，他是被上帝控制的人, 順服于圣灵，试图将世人引向基督的人。
What was the result? The blessing of God continued and increased! The
church was still unified (v. 5), multiplied (v. 7), and magnified(v.8). Verse7
is one of several "summaries" found in the book, statements that let
us know that the story has reached an important juncture. (See Acts 2:41; 4:4;
5:12- 16; 6:7; 9:31; 12:24; 16:5; 19:20;and 28:31.) In Acts 6:7, Dr. Luke describes
the climax of the ministry in
后果是什么?
上帝的祝福不斷及增加！ 教会仍然合一（5节），倍增（7节），大有能力（8节）。 第7節是使徒行傳中的許多重要“摘要”之一，让我们知道事情已经發展到了重要的关头。 （參 使 2:41; 4：4;
5：12-16; 6：7; 9:31; 12:24; 16：5;
19：20; 和 28:31）使徒行传六章七節路加博士描述了耶路撒冷宣教的高潮，因为司提反的死, 宣教事工被迫害, 使福音傳到撒马利亚，然后到外邦人。据估计，在耶路撒冷的聖殿裡的, 約有8,000犹太傳教师，“一个伟大的團體”相信耶稣基督为救主！
2. Stephen the Witness (Acts 6:8-15)
This Spirit-filled man did not limit his ministry
to the serving of tables; he also won the lost and even did miracles. Up to
this point, it was the apostles who performed the miracles (
out to the Samaritans and then to the Gentiles.
2. 司提反──见证人（使 6：8-15）
被聖靈充满的司提反没有因預備飯食的事工所限制，他也作傳福音事工, 赢得失喪者, 甚至行神迹。直到那时為止，使徒們行神迹（2:43; 5:12），但是, 上帝现在也將这能力賜給司提反.
祂要用司提反向以色列领袖見证上帝计划的一部分。司提反强有力的见证是教会对犹太人见证的高潮。然后, 好消息会傳到撒马利亚人，然后到外邦人。
Jews from many nations resided in
從许多国家來的犹太人, 居住在耶路撒冷自己的“居所”，其中一些異教徒有自己的犹太教堂。來自奴隸被釋放的自由人（“自由思想者”）是曾在埃及為奴的犹太人的后代, 如今从罗马赢得自由。因為保罗是来自西西里的大數人（21:39），他可能听到司提反在犹太教堂，可能曾与他辩论過。然而，没有人能與司提反的智慧和能力匹配或抗衡（參 路 21:15）。他们只有选择是毁滅他。
Their treatment of Stephen parallels the way the Jewish leaders treated
Jesus. First, they hired false witnesses to testify against him. Then, they
stirred up the people who accused him of attacking the Law of Moses and the
temple. Finally, after listening to his witness, they executed him (see Matt.
26:59-62 and John
他们对司提反的處置与犹太领袖对待耶稣的方式相似。首先，他们雇用了假見证人来對他作不利與他的假見證。然后，他们煽動指责他攻击摩西律法和圣殿的群眾。最后，听完他的见证后，他们用石頭打死他（參 太 26：59-62
和 约 2：19-22）。
The Jews were jealous over their Law and could not understand how Christ
had come to fulfill the Law and to bring in the new age. They were proud of
their temple and refused to believe that God would permit it to be destroyed.
Stephen faced the same spiritual blindness that Jeremiah faced in his ministry
(see Jer. 7). The church faced the opposition of Jewish tradition for many
years to come, from within its own ranks
(Acts 15) and from false teachers coming in from
the outside (Gal. 2:4).
犹太人对他们的律法小心的保護，不能理解基督如何来履行這律法，帶它进入新的时代。他们为自己的圣殿感到自豪，拒绝相信上帝会允许它會被毁灭。司提反面临同样的屬靈的瞎子, 如耶利米在他的事工中所面临的（參 耶 第7章）。教会在內部階層中面临着许多年来對犹太传统的反对（使 5章）和从外面来的假教师（加2:4）。
The enemy surprised Stephen and arrested him while he was ministering
("having came upon him suddenly" is Wuest's translation of Acts
敌人惊讶司提反，并在他講道時逮捕他（吴斯特(Wuest)翻译使徒行传6章12節為“突然捉拿他”）; 把他带到了审判耶稣和使徒的同一公会。司提反甚至不需要说话來作证人, 在他脸上的光芒就告诉大家，他是上帝的仆人。当然，宗教審判庭的成员思想起摩西脸上的光辉（出 34：29-30）。就像上帝在说，“这人不是摩西，他就像摩西，是我忠心的仆人！”
3. Stephen the Judge (Acts 7:1-53)
This is the longest address in the Book of Acts
and one of the most important. In it, Stephen reviewed the history of
3. 司提反──審判官（使 7：1-53）
这是“使徒行传”中最长的一篇講演，也是最重要的一篇。司提反在它裡面回顾了以色列的历史，以及他们所尊敬的领袖：亚伯拉罕（2-8等节），约瑟（9-17等节），摩西（18-44等节），约书亚（第45节）大卫和所罗门（46-50等节）所作的贡献。但它不仅仅是數算家珍; 它也反驳了他们对司提反的起诉，并揭發了自己的国家所作的罪恶。司提反從猶太人自己的经文中指证，犹太国家所犯的比他们控告他的罪恶更严重。以下所講是这些罪.
1. They misunderstood their
own spiritual roots (vv. 1-8).
他们误解了自己靈命的根源（1-8等节）。
Stephen's address opens with "the God of
glory" and closes with the glory of God (v. 55); and all the time he
spoke, his face radiated that same glory! Why? Because
司提反的講演开啟了“荣耀的上帝”，并以上帝的荣耀來結束（55节）; 在他整個講演過程中，他的脸上露出同样的荣耀光輝！为什么？ 因为神的荣耀是以色列國唯一有的特徵（罗 9：4）。唉，上帝的荣耀首先从帐幕裡离开（撒母耳记上4：19-22），然后从聖殿里離去（以西结书10：4,18）。上帝的荣耀已经进入祂的儿子裡（约 1:14），但這国家却拒绝了祂。
Abraham was the founder of the Hebrew nation, and his relationship to God
was one of grace and faith. God had graciously appeared to him
and called him out of heathen
darkness into the light of salvation, and Abraham
had responded by faith. Abraham was saved by grace, through faith, and not
because he was circumcised, kept a law, or worshiped in a temple. All of those
things came afterward (see Rom. 4 and Gal. 3). He believed the promises of God
and it was this faith that saved him.
亚伯拉罕是希伯来国的创始人，他与神的关系是上帝恩典和祂的信心之一部分。上帝慷慨地向他显现，并将他从外邦懷疑人的黑暗裡叫出来成为救恩的光，亚伯拉罕则以信心回应。他是通过信心而得救的，不是因为他受割礼，守律法，或在聖殿里敬拜的緣故, 所有这些事都是後来發生的（參 罗4章 和 加 3章）。他相信上帝的应许的信念救了他。
God promised the land to Abraham's descendants,
and then told Abraham that his descendants would suffer in
上帝應許亚伯拉罕的后裔承受土地，然后, 並且告诉他的后裔将在從埃及进入歡樂地之前要受苦; 像上帝所应许的, 便那样的发生了。从一开始，上帝对他的子民有明智的计划; 只要他们一直信靠祂的话语，遵守祂的旨意，这个计划就可能会實現。
The Jews greatly revered Abraham and prided themselves in being his
"children." But they confused physical descent with spiritual
experience and depended on their national heritage rather than their personal
faith. John the Baptist had warned them about this sin (Matt.3:7-12)and so had
Jesus (John
The Jews prided themselves in their circumcision,
failing to understand that the rite was symbolic of an inner spiritual
relationship with God (Acts
犹太人极端尊敬亚伯拉罕，並以他的“後裔”而自豪。但是，他们将血统与靈的经验混为一谈，並且依赖于民族的傳統而不是靠他们个人的信心。施洗约翰曾以这罪恶警告他们（太 3：7-12），耶稣也是如此做（约 8：33-59）。犹太人对亚伯拉罕和族长的简单信仰是瞎眼的，並且他们還參雜人為的遺传, 使救恩可由善行得到，而不是靠信心。上帝没有孙子, 每个人都必须經由对耶稣基督的信心而出生在上帝的家中（约 1：11-13）。犹太人为割礼而感到自豪，忽略這慣例只是与上帝有内在的屬靈关系的表示（使 7:51; 申 10:16;
耶4：4 和 6：10;
加 5:1-6; 腓 3：3;
西 2：11-12）。多年来，因該慣例而取代了真實的享受。甚至在現今的教会里也有這情況发生。
They rejected
their God-sent deliverers (Acts 7:9-36).
他们拒绝了上帝差遣的救主（使 7：9-36）。
I have combined the sections dealing with Joseph and Moses because these
two Jewish heroes have this in common: they were both rejected as deliverers
the first time, but were accepted the second time. Joseph's brethren hated
their brother and sold him into servitude, yet later he became their deliverer.
They recognized Joseph" at the second time" (v. 13)when they returned
to
he first tried to deliver them from Egyptian
bondage, and he had to flee for his life (Ex.
因为约瑟和摩西有共同之处，所以我把討論这两位犹太人的英雄的章節一併處理： 他们都在第一次被拒绝作解救者，但在第二次都被接受了。约瑟因他的弟兄恨他，把他卖給販賣奴隸的人，但后来他却成他弟兄的解救者。当他们為了获得更多的食物再次回到埃及时，他才自认是约瑟, 這是“第二次”（13节）。當摩西第一次试图将以色列人从埃及的束缚中解救出来時, 他们当时拒绝，他必须逃离求生（出 2：11-22）。但是当摩西第二次来到他们那里时，以色列人就接受了他，并且他使他們得到自由（使 7:35）。
These two events illustrate how
这两件事顯明了以色列人如何对待。当祂第一次来到以色列人中間时，却拒绝他们的弥赛亚（约 1:11），但当基督耶稣再来时，他们将认识和接納祂（启 1:7; 撒12:10）。尽管以色列人如此的对付祂的儿子，上帝并没有捨弃祂的子民（罗 11：1-6）。以色列現今只遭受到沒有全部的屬靈的瞎眼，有一天会全部得救（罗11：25-32）。單獨的犹太人得救，但整个国家对于耶稣基督的真理是瞎眼。
Before leaving this section, we must deal with some seeming contradictions
between Stephen's address and the Old Testament Scriptures.
在离开本段之前，必须把司提反的講演內容和旧约圣经之间的一些似乎矛盾加之處加以闡明.
Genesis 46:26-27states that seventy people made up the household of Jacob,
including Joseph's family already in Egypt; but Stephen claimed that there were
seventy-five(Acts
depends on the factors you include.
创世记46章26至27節说雅各家系, 由约瑟已经在埃及的家人七十个人组成; 但司提反声称有七十五人（使 7:14; 並參 出
1:15）. 希伯来文聖經, 在创世记和出埃及记中都是七十人，但七十人編譯的聖經（旧约的希腊译本）是寫的七十五人。七十人編譯的聖經從那裡出來的七十五人？ 依译者們的计算，他們包括约瑟的孙子
（代上 7：14-15, 20-25）。司提反是講希腊語的犹太人，他很自然的会使用七十人編譯的聖經。没有真正的矛盾; 你的总数取决于你所包含的因素。
Acts 7:16 suggests that Jacob was buried at
Shechem, but Genesis 50:13 states that he was buried in the cave of Macpelah at
Hebron, along with Abraham, Isaac, and Sarah
(Gen.23:17). It was Joseph who was buried at
Shechem (Josh. 24:32).It is likely that the Children of Israel carried out of
Egypt the remains of all the sons of Jacob, and not just Joseph alone, and
buried them together in Shechem. The "fathers" mentioned
in Acts
使徒行传7章16節暗示雅各被埋在示剑中，但创世纪50章13节则指出，他被埋在幔利前的麥比拉田間的洞穴里，与亚伯拉罕，以撒和撒拉（創 23：17）。约瑟埋在示剑（约书 24:32），以色列人很可能是雅各所有儿子的后裔，不仅仅是约瑟，而且将他们都葬在示剑。 使徒行传7章15節提到的 “袓先”可能是雅各的十二个儿子。
But who purchased the burial place in Shechem-Abraham or Jacob? Stephen
seems to say that Abraham bought it, but the Old Testament record says that
Jacob did (Gen. 33:18-20). Abraham purchased the
但是谁在示劍购买了葬地, 是亚伯拉罕或雅各？司提反似乎说，是亚伯拉罕买的，但旧约记录是雅各（创 33：18-20）。亚伯拉罕买了麥比拉田間的洞穴（创 23：14-20）。最单的解释是，亚伯拉罕实际上购买了这两塊地，後來雅各不得不再次购买示劍。亚伯拉罕搬遷多次，其上居民很容易忘记或忽略他所做的土地的轉移。
They disobeyed their law (Acts
不服从他们的律法（使 7：37-43）。
Stephen's opponents had accused him of speaking against the sacred Law of
Moses, but the history of
(Ex. 32), and thereby broke the first two of the
Ten Commandments (Ex. 20:1-6).
反对者指责司提反的反对摩西的神圣律法，但历史透露，以色列国曾多次违反他們的律法。上帝在西奈山上的旷野, 将律法交给了全體以色列人（“教会”）, 祂活生生的话由天使所傳的（參 53节 和 加 3:19）。以色列人剛得到律法，就要求亚伦為他们造金牛贖偶像（出 32），因而打破了十诫中的前两誡（出 20：1-6）。
The Jews had worshiped idols in
犹太人在埃及崇拜偶像 (書 24：14;
结 20：7-8)，在应许之地定居后，逐渐拜他们附近异教国家的神。上帝不断地惩罚他的子民，差遣祂的先知来警告他们，直到最后祂将他们带到巴比伦去，在那里他们终于治愈了偶像崇拜的病.
Acts 7:42should be compared with Romans 1:24-28,for all of these verses
describe the judgment of God when He ''takes His hands oft" and permits
sinners to have their own way. When Stephen quoted Amos 5:25-27, he revealed
what the Jews had really been doing all those years: in outward form, they were
worshiping Jehovah; but in their hearts, they were worshiping foreign gods! The
form of the question in Acts 7:42 demands a negative reply: "No, you were
not offering those sacrifices to the Lord!"
使徒行传7章42節应该与罗马书1章24至28節相比较，因為所有这些经文, 都在描
述上帝的審判, 當祂不管教他們，并允许罪人的所作所為. 当司提反援引阿摩司书5章25至27節, 他顯明了犹太人在这几年里真正在做什么事：外表上，他们崇拜主，但在他们內心，却在崇拜外国的諸神！使徒行传7章42節中的问题的意念裡,回答應該是否定的： “不，你們不是献祭给主！”
In this day of "pluralism" of religions and an emphasis on "toleration,"
we must understand why God hated the pagan religions and instructed
在現今的宗教“多元化”和强调“容忍”的情況下，必须明白为什么上帝厌倦异教，使以色列人灭绝它们。首先，这些宗教在他们對 “性” 的崇拜和使用宗教妓女等真是无法言喻的淫秽。他们的做法也是残酷的，甚至用孩子作为他们神的牺牲品。基本上是鬼魔崇拜，打開了部分犹太人的各种无神的敬拜生活。如果国家離開真神──上帝，屈服于偶像崇拜，这可能意味着敬虔的余數的结束和救赎主到來的应许的实现。
God's Law was given to the Jews to protect them from the pagan influence around
them, and to enable them to enjoy the blessings of the land. It was the Law that
made them a holy people, different from the other nations. When
上帝的律法賜予犹太人，藉以保护他们免受周围异教徒的影响，並使他们能够享受到允許地的祝福。是律法使他们成為聖潔的子民, 与其他国家不同。当以色列人不服从上帝的律法而打開分离的墙时，他们就没有上帝的祝福，必须受到纪律处罚。
They despised their temple (w. 44-50).
他们甩他们的寺庙（44-50岁）。
The witnesses accused Stephen of seeking to destroy the temple, but that
was exactly what the Jewish nation did! Moses built the tabernacle and God's glory
graciously dwelt in the holy of holies (Ex. 40:34-38). Solomon built the temple,
and once again God's glory came in (1 Kings
placed in the temple (2 Kings21:1-9;Ezek. 8:7-12).
Jeremiah warned people against their superstitious faith in the temple and told
them that they had turned God's house into a den of thieves (Jer. 7:1-16).
見证人指责司提反试图摧毁聖殿，但那確是犹太国家所要做的！摩西建立帐幕，上帝的荣耀恩典的住在圣洁的圣洁中（出埃及记 40：34-38）。所罗门修建圣殿，上帝的荣耀再次进来（王上 8：10-11）。但多年来，聖殿的崇拜沦为宗教的形式，最终还有偶像放在殿中（王下 21：1-9;
以西结书 8：7-12）。耶利米警告人们对圣殿的迷信的信心，并告诉他们，聖殿将变成賊窩（耶 7：1-16）。
Had the nation heeded their own prophets, they would have escaped the
horrors of the Babylonian siege (see the Book of Lamentations) and the
destruction of their city and temple. Even Solomon recognized the truth that
God did not live in buildings (1 Kings8:27), and the Prophet Isaiah made it
even clearer (66:1-2). We really make nothing for God, because everything comes
from Him; and how can the Creator of the universe be contained in a man-made
building? (Acts
倘若国家听从自己的先知，他们就会逃脱巴比伦围困的恐怖（參“耶利米哀歌”），他们的城市和圣殿不至毀坏了。所罗门甚至也确认上帝不住在聖殿中（王上 8：27），先知以赛亚更明白的表示（賽 66：1-2）。因为一切都来自上帝，我们对上帝真實没有献上什麼; 宇宙的创造者如何住在人手所造的殿中？
（使 17:24）犹太人對他们的聖殿的護卫言論是不合逻辑的，也是非法的。
They stubbornly resisted their God and His truth (Acts
他们固执地抵制他们的上帝和祂的真理（使 7：51-53）。
This is the climax of Stephen's speech, the personal application that cut
his hearers to the heart. Throughout the centuries,
这是司提反演讲的高潮，有對听众个人有心灵刺痛的效用。几个世纪以来，以色列拒對上帝，及遵守祂向他们啟示的真理都绝接受。他们有耳听不進真理，他们的心拒絕真理，他们的脖子硬著不向真理低頭。結果，他们迫害上帝的仆人，包括自己的弥赛亚！ 阿門!
The nation refused to accept the new truth that God was revealing from age
to age. Instead of seeing God's truth as seed that produces fruit and more
seed, the religious leaders "embalmed" the truth and refused to
accept anything new. By the time Jesus came to earth, the truth of God was
encrusted with so much tradition that the people could not recognize God's truth
when He did present it. Man's dead traditions had replaced God's living truth
(see Matt. 15:1-20).
以色列拒绝接受上帝年年啟示的新的真理。宗教领袖不要把上帝的真理看作是生产果实和更多种子的种子，而是“遮蓋”真相，亦拒绝接受任何新的。当耶稣来到地上的时候，上帝的真理受到如此多的传统的约束，人们在祂提出真理的时候, 因很多待傳統使人不能认清上帝的真理。人类的死亡的传统取代了上帝的活生生的真理（參 太 15：1-20）。
4. Stephen the Martyr (Acts
4.
殉道者司提反 （使 7：54-60）
You wonder what kind of a world we live in when good and godly men like
Stephen can be murdered by religious bigots! But we have similar problems in
our "enlightened" age today: taking hostages, bombings that kill or
maim innocent people, assassinations, and all in the name of politics or religion.
The heart of man has not changed, nor can it be changed apart from the grace of
God.
当像司提反这样善良和敬虔的人, 還被宗教瘋狂的杀死时，你想想我们是生活在怎麼辦的世界？ 但是，我们現今在“开明”时代, 也遭遇到类似的问题：劫持人质，把无辜的人杀害或打死，以政治或宗教的名義來暗杀等等。人的心没有改变，上帝的恩典也不能改变它。
What were the results of Stephen's death? For
Stephen, death meant coronation (Rev.2:10). He saw the glory of God and
the Son of God standing to receive him to heaven (see Luke 22:69). Our Lord sat down when He ascended to heaven (Ps. 110:1;Mark
司提反死亡的后果是什么？ 对于司提反来说，死亡意味着加冕（啟 2：10）。他看见上帝的荣耀和祂的儿子站著接受他到天上（參 路 22:69）。当我们的主升天時, 祂是坐著（诗 110：1; 可 16:19），但主歡迎這榮耀的第一位為祂殉道的烈士是站起来的（路 12：8）。这是圣经最后一次使用 “人子”
的稱呼。这绝对是弥赛亚的头衔（但 7：13-14），並且司提使用是耶稣确实是以色列的弥赛亚的另一个见证。
Stephen was not only tried in a manner similar to that of our Lord, but he
also died with similar prayers on his lips (Acts 7:59-60;Luke 23:34, 46). A
heckler once shouted to a street preacher, "Why didn't God do something for
Stephen when they were stoning him?" The preacher replied, "God did
do something for Stephen. He gave him the grace to forgive his murderers and to
pray for them!" A perfect answer!”
司提反不仅以类似于主的方式进行演講，而且还作相似的祈祷而死去（徒 7：59-60;路 23:34,46）。一个奚落者曾经向一位街头传道人喊道：“为什么上帝在司提反打石头打死时不做什麼？”牧师回答说：“上帝確實为司提反做了些事，祂给了他恩典，原谅他的凶手，为他们祷告！非常完美的答案！”
For
对于以色列来说，司提反的死是咀咒。是他们的第三次谋杀：他们允许施洗约翰死亡; 他们要求耶稣被釘死; 现在他们正自己來杀死司提反。当他们允许希律杀了施洗约翰时，犹太人犯了敵對父上帝差遣他的罪（太 21：28-32）。当他们问彼拉多要求把耶稣钉死在十字架上时，他们有犯了敵對上帝的儿子的罪（太 21：33-32）当他们扔石頭打死司提反时，以色列人犯了敵對圣灵要使徒工作的罪（徒 7：51;太 10：1-8）。耶稣说这罪不能得赦免（太 12：31-32）。当提多和罗马军队摧毁耶路撒冷和圣殿时，公元70年审判终于来到。
For the church in
司提反的殉道, 对于耶路撒冷的教会，可說是得着釋放。自五旬节以来，他们一直在向“犹太人”作见证，但现在他们将把福音, 从耶路撒冷传至撒马利亚人（徒 8章），甚至到外邦人（徒 11：19-26）。敌人的反對有助于使教会從漸漸成長的犹太教“固執派”釋放，并鼓励教會來履行使徒行传1章8節和马太福音28章18至20節的大使命。
Finally, as far as Saul (Acts7:58)was concerned, the death of Stephen
eventually meant salvation. He never forgot the event,(
and glorious death were used of the Spirit to
prepare Saul for his own meeting with the Lord (Acts 9). God never wastes the blood
of His saints. Saul would one day see the same glory that Stephen saw and would
behold the Son of God and hear Him speak!
最后，提到扫罗因司提反的殉道, 使他终于得着救恩（徒 7：58）。他从来没有忘记这件事，（22：17-21），毫无疑问, 司提反的信息，祷告，圣灵使用他光荣的殉道，為扫罗见主面作准备（徒 9章）。上帝從來不会浪费祂圣徒的血。扫罗有一天会看到司提反看见的荣耀，并且看见上帝的儿子，听见祂向他说话！
When Christians die, they "fall asleep" (John
当基督徒死亡时，他们是“睡着了”（约 11:11; 帖前 4:13）。身体在睡觉，靈却升天与主同在（徒 7：59; 腓 1：23;
林后 5：6-9; 来 12：22-23）。当耶稣再来时，祂将与死了的人的靈同回来（帖前 4 : 14），他们的身体将被提升和荣耀，身体和靈一起 “永远与主”
同享荣耀。 即使基督徒為亲人的死而哭泣（徒 8：2），我们绝对不会絕望的悲伤; 因为知道在我们死后或是主再来时會再见面。
God does not call all of us to be martyrs, but He does call us to be
"living sacrifices" (Rom.12:1-2).In some respects, it may be harder
to live for Christ than to die for Him; but if we are living for
Him, we will be prepared to die for Him if that is what God calls us to do.
上帝不要所有的信徒都殉道，但祂的确呼召我们成为“活祭”（罗 12：1-2）。在某些方面，为基督而活，比为祂死更难; 但是, 如果我们为祂而活着，就愿意为祂而死，如果是上帝的呼召我们要去做的事。
In 1948, Auca martyr Jim Elliot wrote in his journal, "I seek not a
long life, but a full one, like You, Lord Jesus." Two years later, he
wrote: "I must not think it strange if God takes in youth those whom I
would have kept on earth till they were older. God is peopling Eternity, and I
must not restrict Him to old men and women."
在1948年，在阿卡(Auca)
殉道者---吉姆 · 艾利略（Jim Elliot）在他的杂志上写道：“我不寻求长的寿命，而是要完整的，像祢, 主耶稣。两年后他又写道：“我不会觉得奇怪，如果上帝把年轻人留在地上，直到年纪大了. 因上帝是永恒的，我不能把祂限制在老年和女人身上。”
Like Stephen, Jim Elliot and his four comrades were called on
像司提反，吉姆 · 艾利略和他的四位同伴在1956年1月8日被叫做“人的永恒”，當他们正在寻求达到的人那被他們杀了。自那时以来，阿卡发生的事情证明，殉道者的血确实是教会的种子。许多阿卡人现在都是基督教徒。
"Be thou faithful unto death, and I will give thee a crown of life"
(Rev. 2:10).
“你要至死忠心，我必賜你生命的冠冕”（启 2:10）。
8.
A
CHURCH ON THE MOVE Acts 8 10/14/2017
"There is one thing stronger than all
the armies in the world," wrote Victor Hugo, "and that is an idea
whose time has come.”
8章. 教会的擴展 (徒 8)
维克多·雨果（Victor
Hugo）写道：“世界上有股力量比所有的军队都更强大，那就是一種想法的时间到了。”
The
Gospel of Jesus Christ is much more than an idea. The Gospel is "the power
of God to salvation for everyone who believes" (Rom.
耶稣基督的福音不仅仅是一種理想。 福音是 “上帝的能力赐给所有相信人的得救”（罗1：16，NIgV）。是上帝的 “大能” 打破罪的障碍，让囚犯得以自由。 它的时间到了，教会正在擴展。
正如主所吩咐的那样，“盐” 现在离开了“耶路撒冷撒盐者”，將传遍了犹太全地和撒玛利亚（徒 1：8）
The
events in Acts 8 center around four
different men.
使徒行传第8章围绕着四个不同的人的事件.
1. A
Zealous Persecutor-Saul (Acts 8:1-3) The Book of Acts and the epistles give
sufficient data for a sketch of Saul's early life. He was born in
(Acts 22:3), a "Hebrew of the Hebrews" (see 2
Cor.
1. 嫉妒的凶手扫罗（徒 8：1-3）“使徒行传”和其他书信中對扫罗早年的素描提供了足够的資料。 他出生在Cilicia的大數(Tarsus)（徒 22：3），“希伯来人的希伯来人”（参 林後11:22; 腓 3：5），法利赛人的儿子（徒 23：6）和罗马公民. 他们在耶路撒冷受过珈马列（22：3）的教育，成为法利赛人（26：4-5;
腓 3：5）。 按照法律的慣例，他的明壭无可指摘（腓 3：6）。 他是耶路撒冷中前途最有发展的年轻法利赛人之一，也是正走在成为犹太信仰的伟大领袖的道路上（加 1:14）。
Saul's zeal for the Law was displayed most vividly in his
persecution of the church (Gal.
扫罗对法律的热忱在他对教会的迫害中大顯身手（加 1：13-14; 腓 3：6）。 他真的认为，迫害信徒是服事上帝的一种方法，他自認為良心無愧的做了（提後 1：3）。 他順从他認為的光，当上帝的大光照向他時，就服从成为基督徒了！
In what ways did Saul persecute the church? He "made
havoc of the church," and the verb here describes a wild animal mangling
its prey. When Christ spoke to Saul on the
扫罗是如何的迫害教会？他 “肆意無忌的破坏教会”，該动词是用來描述驯服所猎到的野生动物。当基督在大马士革的路上对扫罗说话时，祂就把他比作野兽！ （徒 9：5）扫罗批准的司提反的用石头打死, 显示他为达到目的而不擇手段的達到極端。 （22：4）.
他挨家挨戶和每個教會進入（22:19），逼迫男女信徒们使用监禁和殴打致死（22：19;
26：9-11）。如果他们放弃对耶稣基督的信仰（“迫使他们行亵渎” 26：11），他们可得释放; 如果他们堅持對耶稣基督的信仰，他们会被杀死。
In later years, Paul described himself as
"exceedingly mad against them"
(26:11), "a blasphemer [he denounced Jesus Christ], and a persecutor, and
injurious [violent]" (1 Tim.
后来，保罗描述自己“对他们像暴君”（26:11），“自己是亵渎者（他谴责耶稣基督）和迫害者，和使人受傷害（暴力）” (提前 1:13）。他是挾持权威的人，他对摩西的崇拜勝過自己的生命，並几乎毁灭了他。他是以 “无知和不信”
去行（提前1:13）但上帝向他显示慈悲，並拯救了他。大數的扫罗是耶路撒冷在外邦人中最后被擇选择的伟大使徒！
2. A
Faithful Preacher---Philip (Acts 8:4-8)
2.
一生忠心的宣教士 --- 腓利（徒 8：4-8）
Persecution
does to the church what wind does to seed: it scatters it and only produces a
greater harvest. The word translated "scattered" (diaspeiro, vv.
1 and 4) means ''to scatter seed." The believers in
对教会迫害猶如风来播種：它吹散开它，並僅僅产生更大的收获。翻译成 “散”（播種的(diaspeiro)，1
到 4節）意思是 “播种”。耶路撒冷的信徒是上帝的种子，迫害是上帝将他们种植在新的土壤中，使他们能够结果（太 13：37-38）有些去犹太和撒马利亚（參 徒 1：8），其他人則去到更远的地方（11：19
等）。
The Samaritans were a
"half-breed" people, a mixture of Jew and Gentile. The nation
originated when the Assyrians captured the ten northern tribes in 732B.C.,
deported many of the people, and then imported others who intermarried with the
Jews. The Samaritans have their own temple and priesthood and openly opposed
fraternization with the Jews (John 4:9).
撒马利亚人是 “混血种”
的民族，是犹太人和外邦人的混種。732B.C.亚述人征服了十个北方部落，帶走了许多人，然后引进另一些人与犹太人结婚的人, 是這国家起的源。撒玛利亚人有自己的圣殿和牧师，并公开反对与犹太人的兄弟情谊 (約4：9）。
We have no reason to believe that God
permitted this persecution because His people were negligent and had to be
"forced" to leave
没有理由相信上帝會允许这种迫害，因为祂的子民被忽視，並且“被迫” 离开耶路撒冷。扫罗迫害信徒 “甚至到陌生的[外國]城市”（徒 26:11），該事实见证他们在耶路撒冷以外还能结果。我们也不应该批评使徒們留在耶路撒冷。如果有他們，我们应该赞扬他们的勇气和奉献精神。毕竟，必需有人要留在那里去照顾教会。
Because of the witness and death of
Stephen, it is possible that the focus of the persecution was against the
Hellenistic Jews rather than the “native" Jews. It would be easier for
Saul and his helpers to identify the Hellenistic believers since many of the
"native" Jews were still very Jewish and very much attached to the
temple. Peter was still keeping a "kosher home" when he was sent to
evangelize the household of Cornelius (Acts 10:9-16).
由于司提反殉難的见证，顯示迫害的焦点多般是針對希腊化犹太人而不是 “本地”的犹太人，扫罗和他的隨從将会更容易识别希腊化的信徒，因为许多 “本土的犹太人仍然非常犹太化，很依赖圣殿.
当彼得去哥尼流人的家传福音時, 他仍然保持着 “犹太教傳統”, （徒 10：9-16）。
Philip was chosen as a deacon (6:5) but,
like Stephen, he grew in his ministry and became an effective evangelist (see
Acts 21:8). God directed him to evangelize in
腓利被选为执事（6：5）像司提反一样，他在事奉中长大，成为有力的传道人（參 徒 21：8）。上帝啓示他到使徒們不能去的地方撒马利亚传福音（太 10：5-6）。施洗约翰和耶稣都在那里服侍過 (約 3：23和4：1等），所以腓利进入他们的服事（约 4：36-38）。
The word for preaching in Acts 8:4 means "to preach
the Gospel, to evangelize"; while the word in verse 5 means "to
announce as a herald." Philip was God's commissioned herald to deliver His
message to the people of
使徒行传8：4讲道的意思是“传好消息，传福音”;
而在8 章第5节中却意味着 “ 像先驱者去宣告”。腓利是上帝所委托的先驱者向撒玛利亚人传达祂的好信息。拒绝傳信息的使者意味着拒绝信息，并反对對差派宣告者的全能上帝的权威。人怎么样回应上帝的使者，並且上帝的信息是緊急的事。
Philip not only declared God's Word, but he
also demonstrated God's power by performing miracles. It was the apostles
who had majored on miracles (
腓利不仅宣称上帝的话，而且用神迹奇事表现祂的大能。 是使徒行大神跡（2:43;
5:12），可是司提反和腓利却用上帝的大能也行神迹奇事（6：8）。然而，这里的重点在上帝的话语上：人们因看到奇迹，順服上帝的話;
因相信圣言得拯救。没有人因为只信奇迹而得救的（约 2：23-25;
12：37-41）。
Great persecution (Acts8:1) plus the
preaching of the Gospel resulted in great joy! Both in his Gospel and in the
Book of Acts, Luke emphasizes the joy of salvation (Luke 2:10; 15:7, 10;
24:52;Acts 8:8; 13:52;15:3). The people of
大的迫害（ 徒 8：1）加上福音的傳播形成了极大的喜樂！ 在路加寫的福音書和使徒行傳中，他强调救恩的喜乐（路 2:10; 15：7，10;
24：52; 徒 8：8;13：52;15：3）。 听到福音并相信的撒马利亚人从身体的痛苦，恶魔的控制，最重要的是从他们的罪得釋放。 难怪在那裡有極大的喜乐！
The Gospel had now moved from “Jewish
territory" and into
福音经从 “犹太领土”
擴展到犹太人和外邦人的混血種的撒玛利亚人.
上帝在祂的恩典中建立了在兩種陌生人民之间的桥梁，并使他們中的信徒在基督里成为一體，不久之后， 祂將把橋伸展到外邦人並包括他們.
使在今天，我们也需要像腓利建立一样的 “桥梁建造者”，使男女信徒将把福音带入先驱领土，敢于向古代的偏见者挑战。 “进入地極...使福音進入每一個人”仍然是上帝加給我们的使命。
3. A
Clever Deceiver-Simon the Sorcerer (Acts 8:9-.2S)
3.
聪明的欺骗者 ---- 西门的巫师（徒 8：9
- .2S）
It is
a basic principle in Scripture that wherever God sows His true believers, Satan
will eventually sow his counterfeits (Matt.
圣经中的基本原则是，无论上帝在那撒上真信徒的種子，撒但最终也将播撒它的假信徒的種子（太 13：24-30,36-43）。施洗约翰（太 3：7）和耶稣（太 23:15，33;约 8:44）是這樣的，保罗的事工也是如此（徒 13：6等，林後 11：1-4,13-15）。敌人先作为狮子吞噬，当失败後，它就變条蛇來欺骗。撒旦所用的工具正如巫师西门所用的相似。
The word translated "bewitched"
in Acts 8:9 and 11 simply means "astounded, confounded. "It is
translated "wondered" in verse 13. The people were amazed at the
things that Simon did and, therefore, they believed the things that he said. They considered him "the great power of
God. " Simon's sorcery was energized by Satan (2 Thes. 2:1-12)and was used
to magnify himself, while Philip's miracles were empowered by God and were used
to glorify Christ. Simon started to lose his following as the Samaritans
listened" to Philip's messages, believed on Jesus Christ, were born again,
and were baptized.
在使徒行传8章9至11節中翻译的“迷惑”,
其實意思 “惊奇，混乱”. 在第13节被翻译成 “奇妙的”。人们对西门的事情感到惊讶,
如是，他们相信他所说的话.
他们认为他是“上帝的大能”。西门的魔法由撒但加力而成（2：2：1-12），是用来誇耀自己,
而腓利的奇迹由上帝授权，并用来荣耀基督。当撒马利亚人听 “腓利的信息，相信耶稣基督，重生，并受洗时，西蒙开始失去了他的追随者。
What does it mean that "Simon himself
believed"? (Acts
“西门自己相信”是什么意思？ （徒 8:13）最好用问另一个问题来回答这个问题：他的 “信仰”
的基础是什么？他的信仰不在上帝的話語中，而是在他看到腓利行的奇迹;
并没有迹象表明西蒙忏悔他的罪。 他心裡沒有一点相信的影子（37节）。他的信仰就像耶路撒冷人看见我们主的奇迹 (約 2：23-25），甚至有點像魔鬼所相信的一樣（雅各书2:19）。西门继续跟隨腓利，不是要听上帝的話, 或更多地了解耶稣基督，而是要見證這奇迹，或者要学习如何來做到。
It is
important to note that the Samaritans did not receive the gift of the Holy
Spirit when they believed. It was necessary for two of the apostles, Peter and
John, to come into
要注意，重要的是当撒马利亚人相信时，没有收到圣灵的恩赐。所以彼得和约翰两位使徒有必要從耶路撒冷來，把手放在悔改者身上，传给他們圣灵的恩赐。为什么？ 因为上帝希望将撒玛利亚人的信徒与耶路撒冷的犹太的教会的信徒联合起来。祂不想使這两个教会，数百年持续的分裂和冲突。耶稣给了彼得 “天国的钥匙”（太 16：13-20）意味着彼得有权向其他人 “开放信仰之门”。他在五旬节對犹太人打开了门，现在他要向撒马利亚人敞开大门。之后，他要向外邦人敞开信心的门（徒 10章）。
Remember
too that the first ten chapters of Acts record a period of transition, from the
Jew to the Samaritan to the Gentile. God's pattern for today is given in Acts
10: the sinner hears the Gospel, believes, receives the gift of the Spirit, and
then is baptized. It is dangerous to base any doctrine or practice only on
what is recorded in Acts 1-10, for you might be building on that which was
temporary and transitional. Those who claim we must be baptized to receive the
gift of the Spirit (
还要记住，使徒行传的前10章记录了从犹太人到撒马利亚人到外邦人的过渡时期。今天的上帝要像使徒行传10章所啓示的：罪人听到福音，相信並接受圣灵的恩赐，然后受洗。除了根据 “使徒行传”
1至10章所訂下的規則，其他以任何教义或做法作为基础都是危险的，因为你可能建立在临时和过渡阶段;
那些声称要先受洗才能接受圣灵恩惠的人（2:38）很难解释在撒玛利亚人中发生了什么事情;
並那些声称我们必须有 “放手”
来接受圣灵的人，与使徒行传第10章就有困难。一旦你接受了上帝所计划的过渡时期，到達使徒行传第10章的高潮，问题就解决了。
The wickedness of Simon's heart was fully
revealed by the ministry of the two apostles. Simon not only wanted to perform
miracles, but he also wanted the power to convey the gift of the Holy Spirit to
others-and he was quite willing to pay for this power! It is this passage that
gives us the word simony, which means "the buying and selling of
church offices or privileges."
两位使徒的传道充满了西门内心的邪恶。西門不仅想要表演奇迹，而且还希望有能力将圣灵的恩赐传达给别人，他也愿意付出代价！这段经文给我们一个简单的词 “西門式”，意思是 “教会講員或特权的买卖。”
As you study the Book of Acts, you will
often find the Gospel in conflict with money and "big business."
Ananias and Sapphira lost their lives because they lied about their
gift(5:1-11). Paul put a fortune-teller out of business in
当你研讀 “使徒行传”
时，你常常会发现福音与金钱的冲突和 “大買賣”。阿尼亚尼斯和沙菲拉因为他们的撒谎而丧生（5：1-11）。 保罗把算命者在腓利門使他失去了生意，最后令他在监狱（16：16-24），他还在以弗所遇难，是银匠造成骚乱（19：23-41）。早期教会的优先很明白：传聖經比赢得世上有錢和有影响力的人的支持更為重要。
Peter's words to Simon give every
indication that the sorcerer was not a converted man. "Thy money perish
with thee!" is pretty strong language to use with a believer. He had
neither "part or lot in this matter" ("this word") and his
heart was not right before God. While it is not out of place for believers to
repent (see Rev.2-3), the command to repent is usually given to unbelievers.
The word thought in Acts
彼得对西门的话非常顯明巫师是沒有悔改的人。
“你的钱与你一起灭亡！” 對信徒來講是相当嚴重的話。他没有 “有關悔改的一點點”（“这词”），並且他的心在上帝面前是邪惡的。信仰者不要悔改（參 啓 2-3），通常悔改的命令是给不信的人,
使徒行传8章22節中的“思考”一词, 意味着 “情节或篇章”，并且用于不正當的意思。事实上，西門 “有苦楚”（申 29：18
和
来
12:15）和 “罪恶的捆綁” 表明他从未真正的重生。
Simon's response to these severe words of
warning was not at all encouraging. He was more concerned about avoiding
judgment than getting right with God! There is no evidence that he repented and
sought forgiveness. A sinner who wants the prayers of others but who will not
pray himself is not going to enter God's kingdom.
西門对这些严厉警告的回应顯得更本并不在乎。他對避免審判，比与上帝同在更為关心！没有证据顯示他是否悔改并懇求宽恕。 想要别人祷告而自己並不愿意祷告的罪人不可能进入上帝的国度。
This episode only shows how close a person
can come to salvation and still not be converted. Simon heard the Gospel, saw
the miracles, gave a profession of faith in Christ, and was baptized; and yet
he was never born again. He was one of Satan's clever counterfeits; and, had
Peter not exposed the wickedness of his heart, Simon would have been accepted
as a member of the Samaritan congregation!
該書信只显示人能否驅近救恩，他仍然没有悔改。西門听到福音，看到神迹，顯示他對基督的信心，受過洗礼;
而他从来没有重生过。他是撒但聪明的假冒信徒之一; 彼得没有暴露他心中的邪恶，西門将可能被接纳为撒马利亚教会的會友！
Even though the persecution was still
going on, Peter and John returned to
尽管迫害还未停止，彼得和约翰要回到了耶路撒冷，他们在回程中向 “撒马利亚人的许多村庄”
传福音。在撒马利亚福音的門大開的時候, 他们没有喪失机会向其他人分享福音好消息。
4. A
Concerned Seeker-an Ethiopian (Acts
福音的追求者 - 埃塞俄比亚人（徒 8：26-40）
Philip
was not only a faithful preacher; he was also an obedient personal worker. Like
his Master, he was willing to leave the crowds and deal with one lost soul. The
angel could have told this Ethiopian official how to be saved, but God has not
given the commission to angels: He has given it to His people.
腓利不仅是忠心的传道人; 他也是听话的个人同工。像他的主人耶穌一样，他愿意离开人群，為了去救一个失喪的灵魂。天使可以去告诉埃塞俄比亚官员如何得救，但上帝并没有給天使這使命：他已经交给了祂的子民。
Angels have never personally experienced
God's grace; therefore, they can never bear witness of what it means to be
saved.
天使从来没有亲自经历过神的恩典;因此，他们永远不能看到要拯救的意义。
D.L.Moody once asked a man about his
soul, and the man replied, "It's none of your business!"
慕迪问人关于他灵魂的事，那人回答说：“这不關你的事！
"Oh,
yes, it is my business!" Moody said; and the man immediately exclaimed,
"Then you must be D.L.Moody!" It is every Christian's business to
share the Gospel with others, and to do it without fear or apology.
慕迪说, “哦，不，这是我的事！”
那人立刻喊道：“那你一定是慕迪！”
任何有基督信仰的人都要分享基督的福音給别人，不要畏惧或有愧的心態。
Philip's experience ought to encourage us
in our own personal witness for the Lord. To begin with, God directed Philip to
the right person at the right time. You and I are not likely to have angels
instruct us, but we can know the guidance of the Holy Spirit in our witnessing,
if we are walking in the Spirit and praying for God's direction.
腓利的经验能鼓励我们自己亲身去為主作见证。首先，上帝帶領腓利在正确的时间給他正确的人。你和我或許不可能得到天使的指示，但是, 如果與圣灵同行，祈求上帝的旨意，定規在见证中我们知道是圣灵在引导。
Late
one afternoon, I was completing my pastoral calling and I felt impressed to
make one more visit to see a woman who was faithfully attending church but was
not a professed Christian. At first, I told myself that it was foolish to visit
her that late in the day, since she was probably preparing a meal for her
family. But I went anyway and discovered that she had been burdened about her
sins all that day! Within minutes,
she
opened her heart to Christ and was born again. Believe me, I was lad I obeyed
the leading of the Spirit!
一日下午，當我打完了牧师問候电话，迫切的感到有須要再次访问一位忠心地参加聚会的婦女，因她還是沒有認罪的基督徒。 但一開始我覺得天太晚了, 拜访她是不太適合，因为她還要为家人准备晚饭。可是, 不管怎樣我還是去了. 发现她正为自己的罪整日愁悶！几分钟後，她向基督敞开心門並且重生了。相信我，我像小孩子一樣顺从圣灵！
This court official did not come from what we know today as
这位法庭官员不是我们今天想像要知道的是從埃提呵伯来的; 他的家在古老的努比亚，位于埃及南部。既然他是太监，便不能成为犹太教徒（申 23：1），但他被允许成为 “敬畏上帝者” 或 “门旁的传教士”。他遠從200英里外的古實旅行來到耶路撒冷敬拜上帝, 應是有很屬靈的生活; 但他的心仍然空虛。
This Ethiopian represents many people
today who are religious, read the Scriptures, and seek the truth, yet do not
have saving faith in Jesus Christ. They are sincere, but they are lost! They
need someone to show them the way.
埃提呵伯人代表著今天许多人，有宗教信仰，阅读圣经，追求真理，但仍没有得到耶稣基督拯救的信心。他们是诚懇的，但是失喪的！他们需要有人帶領他们前面的路。
As Philip drew near to the chariot, he
heard the man reading from the Prophet Isaiah. (It was custom my in those days
for students to read out loud.) God had already prepared
the
man's heart to receive Philip's witness! If we obey the Lord's leading, we can
be sure that God will go before us and open the way for our witness.
当腓利接近太監的座车时，他听到了有人讀先知以赛亚書。 （在那时候，我的习惯是让学生大声朗读。）上帝已经准备好了太監的心來接受腓利的见证！如果順从主的引导，我们肯定祂会在我们面前引路，为我们的见证开路。
Isaiah
53 was the passage he was reading, the prophecy of God's Suffering Servant.
Isaiah 53 describes our Lord Jesus Christ in His birth (w. 1-2), life
and ministry (v. 3), substitution my
death (vv. 4-9), and victorious resurrection (w. 10-12). Isaiah 53:4
should be connected with 1 Peter 2:24; 53:7with Matthew 26:62-63;53:9 with
Matthew 27:57-60;and 53:12 with Luke 23:34, 37.
以赛亚书53章是太監正在读的经文，是上帝的仆人玥遭受苦难的预言。它描述了我们的主耶稣基督的出生（1-2节），生活和事工（第3节），代替了我的死亡（4-9等節）和胜利的复活（10-12等節）。以赛亚书53章4節应与彼得前书2章24節相连;
53章7節与马太福音26章62-63等節;
53章9節与马太福音27章57-60等節; 和5章12節与路加福音23章34,37等節相連。
The Ethiopian focused on verses 7-8, which
describe our Lord as the willing sacrifice for sinners, even to the point of
losing His human rights. As Philip explained the verses to him, the Ethiopian
began to understand the Gospel because the Spirit of God was opening his mind
to God's truth. It is not enough for the lost sinner to desire salvation; he
must also understand God's plan of salvation. It is the heart that understands
the Word that eventually bears fruit (Matt.
埃提呵伯集中注意在7-8等节，它描述了我们的主愿意为罪人牺牲，甚至喪失了祂的生命. 當腓利向埃提呵伯解释這些經節時, 他开始了解福音，因为上帝的灵启发了祂的真理。喪失的罪人不只是渴望救恩; 並且他還须要明白上帝救恩的计划。是從心理了解祂的话语, 最後结果子（太 13:23）。
The idea of substitution my sacrifice is
one that is found from the beginning of the Bible to the end. God killed
animals so that He might clothe Adam and
Eve (Gen.3:21). He provided a ram to die in the place of Isaac (Gen.
22:13). At Passover, innocent lambs died for the people of
从圣经的开始到最后都說明上帝替代我的罪而牺牲的想法。在創世紀一開始, 上帝杀了动物，使亚当和夏娃有皮衣可遮羞保暖（创 3：21）。上帝預備了一只山羊替代以撒的地位受死（创 22:13）。在逾越节，殺无辜的羔羊替代以色列人的死（出 12章）; 整个犹太宗教制度都是基于流血贖罪（未 17，尤其是第11节）。耶稣基督是旧约预言的完成（约1:29; 啟 5）。
"Faith cometh by hearing, and hearing by the Word of God"
(Rom.10:17). The Ethiopian believed on
Jesus Christ and was born again! So real was his experience that he insisted on
stopping the caravan and being baptized immediately! He was no
"closet Christian"; he wanted everybody to know what the Lord had
done for him.
“信心由听而產生，听上的话”（罗 10：17）。埃提呵伯人相信耶稣基督，重生了！他的经验是真實的, 他坚持要停车，立即受洗！他不是“躲起來的基督徒”,他希望大家都知道主为他做了什么。
How
did he know that believers were supposed to be baptized? Perhaps Philip had
included this in his witness to him, or perhaps he had even seen people
baptized while he was in
他怎么知道信徒要受洗的？也许腓利将太監的名字列在他的见证冊裡，或者甚至在耶路撒冷见过人受洗。我们知道外邦人在成为犹太教徒的时候要受洗。在使徒行传整卷書中，說明洗礼是信徒对基督的承诺和為基督作见证的重要事件。
While
Acts
在所有新约書卷中, 没有发现使徒行传8章37節的事件，但是沒有它, 並不是表示它不合聖經（罗10：9-10）。在早期教会的日子里，皈依者不受洗，除非第一次清楚地证明了他们的確对耶稣基督有信心。请记住，埃提呵伯人不仅对腓利而言，而且还有在座车附近的旅行者看見。他是很重要的人物，肯定在他車上的乘客正在密切关注他。
Philip
was caught away to minister elsewhere (compare 1 Kings18:12),but the treasurer
"went on his way rejoicing" (see Acts 8:8). God did not permit Philip
to do the necessary discipling of this new believer, but surely He provided for
it when the man arrived home. Even though he was a eunuch, the Ethiopian was
accepted by God! (see Isa. 56:3-5) Philip ended up at Azotus, about twenty
miles from
腓利被卜帝引導到其他的地方（比较 王上 18：12），但司库 “却欣喜的回家”（參徒 8：8）。上帝沒有允许腓利对這新信徒在信心上必要的訓練，但当他到家时，肯定上帝會提供給他。即使他是太监，埃提呵伯人被上帝所接納！ （參 赛 56：3-5）後來有人在距离加沙约二十英里的亞鎖都看到腓利; 然后前往該撒利亚, 约有六十里的旅程。像彼得和约翰一样，腓利 “回家沿途传道”（徒 8:25），沿途告诉别人于救世主。二十年后，我们发现腓利一直在該撒利亚生活，並且繼續为传道人服侍上帝（21：8節）。
As
you trace the expansion of the Gospel during this transition period (Acts2-10),
you see how the Holy Spirit reaches out to the whole world. In Acts 8, the
Ethiopian who was
Converted
was a descendant of Ham (Gen.10:6), where "
the Gospel (Mark
当在这福音的过渡期间追踪福音的扩张（徒 2-10）时，你会看到圣灵如何達到整個世界。在使徒行传8章中，悔改的埃提呵伯人是含的后裔（创 10：6），其中古實“
In
October 1857,J. Hudson Taylor began to minister in Ning po,
1857年10月，泰勒 . 赫德森开始在中国的宁波傳教，他帶领了尼先生信基督。那个人過度高興，想和别人分享他的信仰。
"How long have you had the
good tidings in
泰勒承认，英国已经知道這福音已有好几个世纪了。
“My father died seeking the truth,” said Mr. Nyi. “Why didn’t you come sooner?”尼父说， “我父亲去世時想尋找真理。你为什么不早点过来？
泰勒没有回答这个棘手的问题。
How
long have you known the Gospel?
你知道福音多久了？
How far have you shared it personally
你亲自分享了几个？
9. God arrests
Saul 上帝得到掃羅
The conversion of Saul of Tarsus, the leading persecutor of
the Christians, was perhaps the greatest event in church history after the coming
of the Spirit at Pentecost. The next great event would be the conversion of the
Gentiles (Acts 10), and Saul (Paul) would become the apostle to the Gentiles.
God was continuing to work out His plan to bring the gospel to the whole world.
领导迫害基督徒的大數人扫罗的悔改，也许這是圣灵在五旬节降临教会历史后的最伟大的事件。下一件伟大的事件将是外邦人的悔改（徒
10章），扫罗（保罗）将成为外邦人的使徒。上帝正在继续计划将福音傳到地極。
“Paul was a great man,” said Charles Spurgeon, “and I have
no doubt that on the way to
查尔斯·司布貞说，“保罗是伟大的人，我毫不怀疑，並且在他去大马士革的路上，他骑着一匹高大駿马。但是不到几秒钟後他却变成另外一个人。上帝改變他真快！“
The account of the conversion of Saul of Tarsus is given
three times in Acts, in chapters 9, 22, and 26. According to the record before
us, Saul experienced four meetings that together transformed his life.
在第9章，第22章和第26章中，曾三次叙述大數人扫罗的悔改。照我们的记录來說，扫罗共经历了四次他人生的悔改。
1. He Met Jesus
Christ (9:1–9) When you look at Saul on the road (Acts 9:1–2), you see a very
zealous man who actually thought he was doing God a service by persecuting the
church. Had you stopped him and asked for his reasons, he might have said
something like this:
1. 他遇见耶稣基督（9：1-9）；当你看到扫罗在路上走时（徒 9：1-2），是非常热心的人，他实际上认为做迫害教会的事是榮耀上帝。如果你阻止他，詢问他的理由，可能会这样回答：
“Jesus of Nazareth is
dead. Do you expect me to believe that a crucified nobody is the promised
Messiah? According to our law, anybody who is hung on a tree is cursed [Deut.
“拿撒勒人耶稣已经死了。你要我相信被钉十字架的人是应许的弥赛亚吗？根据我们的法律，任何挂在树上的人都被诅咒
[申 21:23]。上帝要把被诅咒的假先知，使祂成为弥赛亚吗？不會的！耶穌的追随者正在宣讲祂已復活，并且賜他们行奇迹的大能。但是他们的力量是来自撒但而不是來自上帝。这个教派很危险，我打算在它們要破坏我们历史悠久的犹太人信仰之前消灭它！
In spite of his great
learning (Acts 26:24), Saul was spiritually blind (2 Cor.
“尽管扫罗有精深的学問（徒 26:24），但他在屬靈上是盲目的（林後3：12-18），他並不明白旧约真正有關弥赛亚的教导是什么。像许多他的同胞一样，他在十字架前绊倒了（林前1:23），因为他自义, 而不是信靠上帝的公义（罗 9：30-10：13; 腓3：1 -10）。今天许多自以为是的宗教人士，如果告诉他们是罪人，他们就立刻起反感, 覺得他们不需要救主。扫罗的心态是易愤怒的动物，他的舉止非常危险（參 徒 8：3）！像许多其他的拉比一样，他相信必须服从律法，然後弥赛亚才會来临，可是這傳“异端”的人, 却是违反律法，反對圣殿和先祖的传统（徒6：11-13）。扫罗殘害犹太地方的教会（加1:23），然后他从大祭司得到权柄，直到大马士革去追捕捉隨耶稣的门徒。这並不是微不足道的事，因为有犹太議会的最高权威在支持他（徒22：5）。
大马士革的犹太人很多，据估计，該城可能有三十到四十間犹太教堂。在那里已经有信徒的事实,這証明教会傳主耶穌的信息多么有效。有些信徒可能是從耶路撒冷逃离迫害來的，这就說明为什么扫罗想要权力把他们带回的理由。信徒仍然与犹太会堂有連繫，與犹太教的分離不会這樣早的到來。 （參 雅2：2，希腊文的原本“聚会”是“犹太教堂”）
Saul suddenly found himself on the ground (Acts 9:4)! It was
not a heat stroke or an epileptic seizure that put him there, but a personal
meeting with Jesus Christ. At
扫罗突然仆倒在地（徒9：4）！ 不是中暑或癫痫发作，而是他要与耶稣基督面對面。正午（徒22：6），从天上有大光照他，且听见有声音喊出他的名字（徒22:
6-11）。与他在一起的同伴也倒在地上（徒26:14），也听见声音，但他们听不懂从天上说的话。他们惊呆了起来（徒 9：7），听到扫罗對人说話，但不知道发生了什么事。
Saul of Tarsus made some wonderful discoveries that day. To
begin with, he discovered to his surprise that Jesus of Nazareth was actually
alive! Of course, the believers had been constantly affirming this (Acts
大數人扫罗在那天奇妙的发现一些事件。首先，他惊奇地发现拿撒勒的耶稣仍然真實的活着！当然，信徒已不断肯定这事（徒 2:32; 3:15; 5：30-32），但扫罗拒绝接受他们的见证。如果耶稣仍然活着，扫罗就不得不改变他对耶稣和祂的信息的想法。他不得不悔改，這對自義的法利赛人是非常為难的事。
Saul also discovered that he was a lost sinner who was in
danger of the judgment of God. “I am Jesus, whom you are persecuting” (Acts 9:5
nkjv). Saul thought he had been serving God, when in reality he had been
persecuting the Messiah! When measured by the holiness of Jesus Christ, Saul’s
good works and legalistic self-righteousness looked like filthy rags (Isa.
64:6; Phil. 3:6–8). All of his values changed. He was a new person because he
trusted Jesus Christ.
扫罗也发现他是失喪的罪人，他要面臨上帝的审判的危险。 “我是你所迫害的耶稣”（徒 9：5
新欽定版）。扫罗以为他是服事上帝，实际上他一直在逼迫弥赛亚！当以耶稣基督的圣洁來衡量时，扫罗的好作為和律法的自义主義, 像似肮脏的抹布（赛64：6; 腓3：6-8）。掃羅的所有价值观都改变了。因为他相信耶稣基督, 他是重生的新人。
The Lord had a special work for Saul to do (Acts26:16-18).
主耶穌給扫罗特别的工作, 要他去做（徒26：16-18）。
The Hebrew of the Hebrews would become the apostle to the
Gentiles; the persecutor would become a preacher; and the legalistic Pharisee
would become the great proclaimer of the grace of God. Up to now, Saul had been
like a wild animal, fighting against the goads, but now he would become a
vessel of honor, the Lord’s “tool,” to preach the gospel in the regions beyond.
What a transformation!
希伯来人的希伯来人将成为外邦人的使徒; 迫害者将成为传道人; 守律法的法利赛人将成为上帝的恩典的伟大的宣揚者。到目前为止，扫罗一直像野獸一樣, 用腳踢剌，但现在他将成为上帝荣耀的管道，是主的 “器皿”，對外邦人传福音。多大的改变！
Some thirty years later, Paul wrote that Christ had
“apprehended him” on the
三十年后，保罗写道，基督在大马士革的道路上已经
“得到他”（腓3:12）。那時, 当扫罗出来逮捕基督徒時, 主得著他。他必须先失去他的宗教，才能获得基督的公义。他的悔改經驗是独特的，因为今天的罪人悔改肯定听不到上帝的声音或天上的大光照瞎了眼睛。然而，保罗的经历就是耶稣基督再來向他们显明祂自己的时候，以色列人如何得救的樣式（撒12：10; 太24：29等節; 提前1：12-16）。他的得救恩實在是对任何喪失的罪人極大的鼓励，因为如果 “主要的罪犯” 能得救，誠然, 任何其他的罪人都可以得救！
It is worth noting that the men who were with Saul saw the
light, but did not see the Lord, and they heard the sound, but did not hear the
voice speaking the words (note John 12:27–29). We wonder if any of them later
trusted in Christ because of Saul’s testimony. He definitely saw the glorified
Lord Jesus Christ (1 Cor. 15:7–10), and this qualified him to be an apostle (1
Cor. 9: 1; Acts
值得注意的是伴隨扫罗的人也看见光，但看不见主，听见声音，但不知道说些什麼（注 約12：27-29）。我们想知道他们中間, 在後來有没有人因为扫罗的见证而信靠基督。保羅肯定看见了荣耀的主耶稣基督（林前15：7-10）, 他有資格作主的使徒 (林前
9: 1; 使 1:21-22)。
The men led Saul into the city (Acts 9:8–9), for the angry
bull (Acts 9:1) had now become a docile lamb! The leader had to be led because
the vision had left him blind. His spiritual eyes had been opened, but his
physical eyes were closed. God was thoroughly humbling Saul and preparing him
for the ministry of Ananias. He fasted and prayed (Acts
这些人把扫罗带到城里（徒9：8-9），因为愤怒的公牛（徒9：1）现已经轉變成为温顺的羔羊！ 因为異象使领导者失明, 他必须被导引。他的靈眼被打开，但他的肉眼關闭了。上帝彻底的使扫罗谦卑，准备他作亚拿尼亚的宣教事工。他三天的禁食和祈祷（徒9:11），在这段时间里，他无疑开始 “整理” 出自己所相信的。依賴對永活着的基督的信心，他已经是因恩典得救而不是依律法。上帝开始指示扫罗，向他显示祂恩典的福音与他一生所践行的传统摩西律例宗教之间的关系。
2. He Met Ananias (
Ananias was a
devout Jew (Acts
2. 他遇見亞拿尼亚（9：10-19）:
亚拿尼亚是一个虔诚的犹太人（徒22:12），信仰耶稣基督。他知道扫罗所有的声誉，他是来到大马士革逮捕信徒的。 从耶路撒冷到大马士革的要一星期的旅程，但是有些耶路撒冷的基督徒已经先到了这城市，為了警告圣徒。
It is interesting to note in Acts 9 the different names used
for God’s people: disciples (Acts 9:1, 10, 19, 25–26, 36, 38), those of the way
(Acts 9:2), saints (Acts
在使徒行传9章中，有趣的是稱上帝子民使用不同的名字：门徒（徒 9：1, 10, 19, 25-26,36,38），那些在這路上(耶穌是道路)的（徒9：2），圣徒（徒9:13，32，41），凡呼喚上帝名的（徒 9:14,21）和弟兄（徒 9:17，30）。我们最常使用 “基督徒” 的这名稱，是到了晚些时候才使用的 (徒11:26）。
“门徒” 是使徒書卷中最常用的名字，但你不會在其他書信中看到它。 “圣徒” 是上帝子民最常用的称号。
Ananias was available to do God’s will, but he certainly was
not anxious to obey! The fact that Saul was “praying” instead of “preying”
should have encouraged Ananias. “Prayer is the autograph of the Holy Ghost upon
the renewed heart,” said Charles Spurgeon (
亚拿尼亚遵照上帝的旨意，但他不是心甘情願去順服！ 扫罗現正在
“祈祷”, 而不是
“掠夺” , 他的禱告鼓励了亚拿尼亚。 查尔斯·司布貞说, “祷告是圣灵在更新的心上的亲笔签名” （罗 8：9, 14-16）。扫罗现在不信任自己，只信靠主，等待祂向他显示要去做的事。事实上，扫罗已经看到異象稱為亚拿尼亚這人（Hananiah = “耶和华是恩典”）来到他那裡指導他宣教;
因此, 亚拿尼亚怎能拒绝去順服？
Acts
使徒行传9:15是保罗的一生事奉的很好的总结。 这是恩典，因为他没有选择上帝; 是上帝选中了他（提前1:14）。他是上帝的器皿（提後2：20-21），上帝将通过他的工作完成祂的旨意（弗 2:10; 腓2：12-13）。上帝的名字将會被得荣耀，因为祂的仆人把福音带到犹太人和外邦人，国王和平民身上，并因为傳基督福音的缘故而受苦。这是福音被傳至外邦人在使徒行传中的最早的参考資料（参 徒 22:21; 26:17）。
Once convinced, Ananias lost no time going to the house of
Judas and ministering to the waiting Saul. The fact that he called him
“brother” must have brought joy to the heart of the blinded Pharisee. Saul not
only heard Ananias’s voice, but he felt his hands (Acts
亞拿尼亚被說服後, 立刻去犹大家，去服事正在等待着他的扫罗。他称掃羅为 “兄弟” ，必定使瞎眼的法利赛人的心灵欢乐。扫罗不但听到亚拿尼亚的声音，而且碰到他的手（徒9:12 17）。通过上帝的大能，他的眼睛被打开，他可以看見！他也被圣灵充满，受了靈洗，然后吃了一些食物。
The King James Version of Acts 22:16 conveys the impression
that it was necessary for Saul to be baptized in order to be saved, but that
was not the case. Saul washed away his sins by “calling on the Lord” (Acts
使徒行传22:16的欽定版本传达了一點說明，即扫罗必须受洗才能得救，但事实并非如此。扫罗用 “呼求主” 洗掉了他的罪（徒2:21; 罗10:13）。肯尼·乌斯特（Kenneth Wuest）翻译了使徒行传22:16，“起來，受洗並洗去你的罪，先前已呼喚主的名”。在希腊，这不是现在分词（“正在呼求”），而是已成分词 (“已经呼求”)。他呼唤主在洗礼之前。
Saul tarried with the believers in
扫罗与大马士革的信徒在一起，毫无疑问从他们那里学到一些。試想象伟大的使徒保罗如何去作门徒事奉！他发现他们是可爱的人，不应该受到他所施加的迫害，他们知道上帝话语的真相，只想与别人分享。
Before we leave this section, we should emphasize some
practical lessons that all believers ought to learn.
在离开本节之前，我们应该强调所有信徒应该学习的一些務实的教训。
To begin with, God can use even the most obscure saint. Were
it not for the conversion of Saul, we would never have heard of Ananias, and
yet Ananias had an important part to play in the ongoing work of the church.
Behind many well-known servants of God are lesser-known believers who have
influenced them. God keeps the books and will see to it that each servant will
get a just reward. The important thing is not fame but faithfulness (1 Cor.
4:1–5).
首先，上帝可以使用甚至不著名的圣徒。如果不是为了改變扫罗，我们永远不会听到亞拿尼亚這人，而亞拿尼亚在教会並不是很起眼的重要角色。在很多众所周知的上帝的仆人背后，是一些不太知名的聖徒影响他们的信徒。上帝留心，并且看到仆人都会得到他應得的賞賜。重要的不是名声, 而是信实（林前4：1-5）。
The experience of Ananias also reminds us that we should
never be afraid to obey God’s will. Ananias at first argued with the Lord and
gave some good reasons why he should not visit Saul. But the Lord had
everything under control, and Ananias obeyed by faith. When God commands, we
must remember that He is working “at both ends of the line,” and that His
perfect will is always the best.
亚拿尼亚的经历也提醒我们，永远不要害怕順服上帝的旨意。他首先与主争辩，并提出一些很好的理由，說明他為什麼不应该访问扫罗。 但主撑管一切，亚拿尼亚就以信心依靠耶稣。当上帝命令我們时，必须记住，祂 “負全責”
，而且上帝的完美的旨意永远是最好的。
There is a third encouragement: God’s works are always
balanced. God balanced a great public miracle with a quiet meeting in the house
of Judas. The bright light and the voice from heaven were dramatic events, but
the visit of Ananias was somewhat ordinary. The hand of God pushed Saul from
his “high horse,” but God used the hand of a man to bring Saul what he most
needed. God spoke from heaven, but He also spoke through an obedient disciple who
gave the message to Saul. The “ordinary” events were just as much a part of the
miracle as were the extraordinary.
第三个鼓励：上帝的工作总是平衡的。上帝在犹大家的安静的会议中的平衡是公開的伟大奇迹。明亮的大光和天上的声音是奇特性的事件，但是亞拿尼亚的访问却很平凡。上帝的手将扫罗从他的“高马”中拉下，但祂用人的手将扫罗带到最需要去的地方。上帝从天上说话，但祂也通过人向门徒说话，把信息传给扫罗。 “普通” 事件常是非凡的事件奇迹的一部分。
Finally, we must never underestimate the value of one person
brought to Christ. Peter was ministering to thousands in
最后，我们决不能低估只带一个人给基督的价值。彼得在耶路撒冷服事数以千计的人，腓利在撒瑪利亚人中间收获丰硕，但亞拿尼亚只到一个人那裡。 却是多么重要的人啊! 大數的扫罗變成为使徒保罗，他的生命和事工从此影响了人民和国家。即使是世俗的历史学家也承认保罗是世界历史上顯要人物之一。
On
1855年的4月21日，爱德华·肯博（Edward Kimball）帶领了他主日学中的一位年轻人信基督。他几乎想像不到，慕迪(Moody) 是世界將來帶頭的传道人。诺曼·哈里森(Norman B. Harrison)在一个不起眼的圣经会议上被上帝使用, 帶領西奥多.懿普(Theodore
Epp)信主，上帝使用西奥多·懿普建立了世界各地的圣经查經。我们的任务是引领人到基督那里去; 其他的事都是上帝的工作, 使他們來荣耀祂的名; 每个人都是上帝的工作。
3. Met the Opposition (
Saul immediately began to proclaim the Christ that he had
persecuted, declaring boldly that Jesus is the Son of God. This is the only
place in Acts that you find this title, but Paul used it in his Epistles at
least fifteen times. It was a major emphasis in his ministry. The dramatic
change in Saul’s life was a source of wonder to the Jews at
3. 他遇到反对者（9：20-25）
扫罗马上开始大胆地宣称他所迫害的基督，是耶稣, 是上帝的儿子。在使徒行传中這是唯一的一次用這個头衔的地方，但保罗在他的书信中至少使用了15次。这是他事工的重点。扫罗生活的巨大变化是在大马士革, 這是犹太人的奇迹之源頭。任何一位新悔改的人, 他都应该就在他所生長的地方為基督作见证，所以扫罗首先在大马士革开始他的事工（徒26:20）。
It is likely that Saul’s visit to
扫罗在阿拉伯的访问可能是发生在这个时候（加1:17）。如果路加博士把它記在記事本中，他会把它放在使徒行传9:21和22之间。我们不知道掃羅留在阿拉伯的时间有多久，但是我们知道，三年后，他回到了耶路撒冷 (加1:18）。
Why did he go to
他为什么去阿拉伯?
可能是因为主要他單独一人在那裡，以便主可以親自教導扫罗祂的话语。 有许多事情必须使扫罗清楚後， 才能够有效地成为耶稣基督的傳教使徒。如果扫罗去西乃山（加4:25），这旅程對他可能需要有相当的勇气和力量。也许在那时他或許會经历到 “劫匪的危险” 和 “旷野的危险”（林後11:26）。在阿拉伯他也可能做了一些传福音的事工，因为当他回到大马士革时，他已经是一个有名气的人了。
The important thing about this Arabian sojourn is the fact
that Saul did not “confer with flesh and blood” but received his message and
mandate directly from the Lord (see Gal. 1:10–24). He did not borrow anything
from the apostles in
扫罗在阿拉伯人中的逗留没有 “接近血氣”, 這對他是重要的事， 却是直接从主那里得到了他的信息和授权（參 加1：10-24）。他没有从耶路撒冷的使徒那裡借用任何东西，因为在悔改後三年他才去會见他们。
When Saul returned to
当扫罗回到大马色时，重新开始他的见证，犹太人试图禁止他。现在他才體會什么是被猎杀的, 而什麼是猎殺人的！这只是他因基督的名义而受苦的 “大事” 的开端（徒9:16）。扫罗是如何以卑微瞎子的身份被带入大马士革，然后, 像走私公司把囚犯偷渡出來（參 林後11：32-33）。
Throughout his life, the great apostle was hated, hunted,
and plotted against by both Jews and Gentiles (“in perils of my own countrymen,
in perils of the Gentiles”—2 Cor.
在他的一生中，伟大的使徒受到犹太人和外邦人共同的仇视，猎杀和打击（“自己的同胞加給我的危险，外邦人所加給我的危险” --- 林後11:26
新欽定版）。当你读使徒行传的时候，你會看到反对和迫害同時的增加，直到使徒在罗马成為囚犯而结束（徒13:45，50; 14：19; 17：5,13; 18：12; 20： 3,19; 21：10-11,27 等節）。但他为基督受苦难，我们也应该如此。 “是的，凡在基督耶稣里敬虔的人都要遭受迫害”（提後3:12）。
4. He Met the
There were two stages
in Saul’s experience with the church in
4. 他會见耶路撒冷信徒（9：26-31）
扫罗與耶路撒冷的教会的關係有两个阶段。
(1). Saul rejected
(v. 26). At first, the believers in the
(1). 拒绝扫罗（第26节）。起初，耶路撒冷教会的信徒们害怕他。扫罗 “不断尝试”（希腊說语）想进入他们的团契，但他们不肯接受他。一方面，他们害怕他，也许以为他的友好态度是一个陷阱，當他进入他们的团契後，以便捕捉他们。他们甚至不相信掃羅是耶稣基督的门徒，更不用说是看见复活的救主的使徒。
****
從第九章起都用 “我們” 表示路加也在一起.
Their attitude seems strange to us,
for surely the
他们的态度对我们来说似乎有些奇怪，肯定是大马士革的圣徒已经把扫罗悔改的事对耶路撒冷的教会說了，现在他開始宣扬福音。也许扫罗近三年的 “失踪” , 让人怀疑他的见证。他去过哪里? 他在做些什么? 為什麼这么久才與耶路撒冷的长老联系？ 此外， 耶稣基督並没有选他, 有什么权利要自称为使徒？有许多沒有答案的问题, 使得他們更加怀疑和恐惧他。
(2). Saul accepted (vv. 27–31). It was Barnabas
who helped the
(2). 扫罗被接納（27-31等节）。是巴拿巴帮助耶路撒冷教会接納扫罗。我们在使徒行传4：36-37中讀到约瑟 --- 鼓励之子， 當我們繼續研究使徒行传，将更多了解他。 巴拿巴 “鼓勵” 扫罗，把他带到教会领袖那裡，並说服他們扫罗既是信徒，又是被选的使徒。見證他确实看见了复活的主基督（林前 9：1）。要找出为什么巴拿巴与扫罗為何會
“结识”, 是不必要的。这是人的特性 : 要鼓励别人。
There seems to be a contradiction between Acts
使徒行传9:27和加拉太书1：18-19之间似乎有些矛盾。若彼得是扫罗遇见的唯一使徒，此處怎么用複數寫巴拿巴把扫罗介绍给“使徒們”呢？路加博士显然把“使徒”这个词意味在 “屬靈领袖” 的广义上，甚至加拉太书1:19称主的使者雅各为使徒，巴拿巴在使徒行传14： 4及14章中也被称为使徒， 在保羅的书信中， 他有时用 “使徒”来指定教会的特别發表信息者或執事 （罗16：7; 林後8:23;
腓2:25 ‘希腊语版’）。所以, 真的没有矛盾; 扫罗会见所有的耶路撒冷教会的领袖。
Saul began to witness to the Greek-speaking Jews, the
Hellenists that had engineered the trial and death of Stephen (Acts 6:9–15).
Saul was one of them, having been born and raised in Tarsus, and no doubt he
felt an obligation to take up the mantle left by Stephen (Acts 22:20). The
Hellenistic Jews were not about to permit this kind of witness, so they plotted
to kill him.
扫罗开始向說希腊语的犹太人作见证， 曾经是這些說希腊语的犹太人挑起司提反的审判和殺死他（徒6：9-15）。扫罗是其中之一，他在大數出生和长大，毫无疑问，他又負責當時看守司提反留下的披肩, 顯然對殺死司提反他心中有負擔（徒22:20）。說希腊話的犹太人肯定不会讓掃羅作這樣的见证，所以他们打算杀他。
At this point, we must read Acts 22:17–21. God spoke to Saul
in the temple and reminded him of his commission to take the message to the
Gentiles (Acts
在这一点上，必须阅读使徒行传22：17-21。上帝在聖殿里对扫罗说话，提醒他是要祂的信息传给外邦人（徒 9:15）。所以上帝命他, “快！离开耶路撒冷，因为他们不会接受你為我作的见证”（徒22:18 新國際版）。 扫罗向教会领袖說明這消息，教會領袖助他返回他的家鄉大數。他們相信扫罗所見異象的见证, 证明他被教会完全的接納。
We will not meet Saul again until Acts 11:25, when once more
it is Barnabas who finds him and brings him to the church at
直到使徒行传11:25我們才會再次见到扫罗，也再次見到巴拿巴，是他找到掃羅, 將掃羅带到安提阿教會，在那里他们一起同工。那時是扫罗离开耶路撒冷後约有七年，大约是在他悔改後約十年. 我们有充分的理由相信扫罗使用大數作为他的宣教总部，将福音传给在罗马帝国的一些地方的外邦人。 他在 “叙利亚和西利西亚” 等地区傳教（加1:21），并在那里建立了教会（徒15:41）。一些圣经学者认为，加拉太教会是在那时候成立的。
It is likely that some of the trials listed in 2 Corinthians
11:24–26 occurred during this period. Only one Roman beating is recorded in
Acts (
在哥林多後书11：24-26中記載的一些審判很可能发生在这时侯。在使徒行传中只记录了一次受罗马兵丁殴打（16:22），其中两次沒有算在内。同样，五次被犹太人的殴打也没有记录在使徒行传或其书信中。路加告诉我们只有一个沉船（徒27章），其他两次也没有记录。 所以, 任何人认为保羅使徒在这些年中是在度假, 肯定是错误的！
Acts
使徒行传9:31是對路加福书的另一總結，正規的放入他书中（徒2：46-47; 4：4，32; 5：12-14）。请注意，地理位置与使徒行传1：8中啟示的地理位置相同。路加告诉我们，信息的傳播正如主所吩咐的那样。不久之后，宣教中心可能是安提阿，而不是耶路撒冷，宣教領袖也不再是彼得, 而是关键领袖保罗，福音将被他带到地極。
It was a time of “peace” for the churches, but not a time of
complacency, for they grew both spiritually and numerically. They seized the
opportunity to repair and strengthen their sails before the next storm began to
blow! The door of faith had been opened to the Jews (Acts 2) and to the
Samaritans (Acts 8), and soon it would be opened to the Gentiles (Acts 10).
Saul has moved off the scene, and Peter now returns. Soon, Peter will move off
the scene (except for a brief mention in Acts 15), and Paul will fill the pages
of the book of Acts.
此時可能是教会 “平靜” 的时侯，但不是自以為满足的时間，因为他们在屬靈和人数上還在成长。 他们要把握机会，在开始臨到之前, 修复和加强他们的船忛, 好在下一场风暴來臨時, 乘風破浪的去宣教！信仰之门已经向犹太人（徒 2）和撒瑪利亚人（徒 8）敞開，很快就会向外邦人开放（徒 10章）。 自此處以後, 扫罗离开，彼得再度出现在現場。彼得很快的就会离开现场（除了在使徒行传15章中简单提及），保罗将活躍在使徒行传十三章以後的整個時段。
God changes His workmen, but His work goes on.
上帝改变了祂的工人，但祂的工作继续下去。
And you and I are privileged to be a part of that work
today!
你和我今天有幸能成为这项工作的一部分!
感謝上帝.
感謝上帝. 11/252017 找到了.
CHAPTER TEN Acts
What is the greatest miracle that God can do for us? Some
would call the healing of the body God’s greatest miracle, while others would
vote for the raising of the dead. However, I think that the greatest miracle of
all is the salvation of a lost sinner. Why? Because salvation costs the
greatest price, it produces the greatest results, and it brings the greatest
glory to God.
第十章使徒行传9：32-10：48彼得行神跡傳教
上帝能为我们行最大的神迹是什么？有些人会說上帝醫治身体疾病是最大的神迹，而其他人会投票說是使死者復活。但是，我认为最大的神迹就是得到失喪的罪人,
使他得到救恩。为什么？ 因为救恩是要付上最高的代价，它会产生最大的成果，并给上帝带来最大的荣耀。
In this section, we find Peter participating in all three
miracles: he heals Aeneas, he raises Dorcas from the dead, and he brings the
message of salvation to Cornelius and his household.
在这一段中，我们會发现彼得行了他所有行過的三个神迹：他治愈了以尼雅，使多加从死里复活，并把救恩的信息带到了哥尼流和他的家中。
1. A Great
Miracle—Healing the Body (
The apostle Peter had been engaged in an itinerant ministry
(Acts
1. 伟大的奇迹
– 醫治身体病患（9：32-35）
使徒彼得曾與約翰到撒瑪利亞訪問傳道（使徒行传8:25），他发现自己到了距离耶路撒冷二十五英里远的住居很多外邦人的大城呂大的圣徒。这个地区有可能是首次由五旬节传福音悔改的信徒，也可能是受到最厲害逼迫期间逃來此地的忠实信徒。毫无疑问，传道人腓利也同時在這里服事（徒8:40）。
We know very little about Aeneas. How old was he? Did he
believe on Jesus Christ? Was he a Jew or a Gentile? All that Dr. Luke tells us
is the man had been palsied for eight years, which meant he was crippled and
helpless. He was a burden to himself and a burden to others, and there was no
prospect that he would ever get well.
我们对以尼雅(Aeneas)知之甚少。他多大年齡？ 信耶稣基督吗？ 是犹太人还是外邦人？ 路加博士告诉我们这人已经患癱瘓八年了，这意味着他不能行, 且无奈。他对自己和對人都是很大的负担，没有什么見好的期待。
Peter’s first miracle had been the healing of a crippled man
(Acts 3), and now that miracle was repeated. As you read the book of Acts, you
will see parallels between the ministries of Peter and Paul. Both healed
cripples. Both were arrested and put into jail and were miraculously delivered.
Both were treated like gods (Acts
彼得的第一个神迹是治愈了一个瘫痪（徒3），现在重复這奇迹。当你读“使徒行传”
时，你会發現彼得和保罗之间的的傳教事工平行的。都醫好跛子。两人都被捕送进监狱，奇迹般地被釋放。两者都被像神一样的敬畏（徒10：25-26;
14：8-18），两人都在面對猶太官員大胆的作见证。两者都必須面对假先知（徒8：9-24;
13：6-12）。凡读使徒行传的人, 都不可能说 “我屬保罗”，还是“我屬彼得！”（林前1:12）。
“然而他們都是上帝重用的”（林前12：6）。
The resurrected Christ, by the authority of His name,
brought perfect soundness to Aeneas (see Acts 3:6, 16;
靠复活的基督的名, 以尼雅得健全的醫治（ 參 徒3：6,16;
4:10）。治愈是瞬间的，醫好的人能立刻起床且整理床舖。他立刻能行走的奇迹！使徒行传9章35節并不是說呂大和沙崙(Sharon)的人都得救，只有与尼雅有接触的所有人。當看到他走动，就說服了他们,
使他們相信耶稣仍活着，需要信靠祂。 （參 约12：10-11，类似的例子）。
You can be sure that Peter did much more in Lydda than heal
Aeneas, as great and helpful as that miracle was. He evangelized, taught and
encouraged the believers, and sought to establish the church in the faith.
Jesus had commissioned Peter to care for the sheep (John
你可以肯定，彼得在呂大所做的比醫治以尼雅更多，就像那奇迹一样的伟大而有效的作工。他传福音，教导和鼓励信徒，并盡量靠信心建立教会。耶稣已经信托彼得照顧祂的羊（约 21：15-17），並且彼得忠心履行主的委托。
2. A Greater
Miracle—Raising the Dead (
Joppa, the modern
2. 更偉大的神迹 --- 使死者復活（9：36-43）
约帕，现在稱雅法，位于海岸,
離開呂大約十英里。該城在圣经历史上非常重要，因为当先知约拿试图逃离上帝时，他從這裡出发（拿1：1-3）。约拿到约帕去是為了逃避去外邦人的地方，但彼得去约帕是受聖靈的感動要他去外邦人的地方！因为约拿不順服从上帝，主使暴风雨，令外邦人的水手害怕。因为彼得顺服主,
上帝将 “聖灵的风” 吹向外邦人，使他们经历了极大的喜乐与和平。多么有趣的对比！
It seemed so tragic that a useful and beloved saint like
Dorcas (Tabitha = gazelle) should die when she was so greatly needed by the
church. This often happens in local churches, and it is a hard blow to take. In
my own pastoral ministry, I have experienced the loss of choice saints who were
difficult to replace in the church, yet, all we can say is, “The Lord gave, and
the Lord hath taken away; blessed be the name of the Lord” (Job 1:21).
受爱戴的多加聖徒（Tabitha = gazelle 希臘的翻譯）在教会如此需要她的时候死去是多麼的可惜。在当地的教會通常发生,
且是一个沉重的打击。 在我自己的教牧事工中，我经历了一些在教会中遇到很难选择替代圣徒的困擾，然而我们只能说：“耶和华所赐的，耶和华受回; 主的名應該稱頌“（伯1:21）。
The believers in Joppa heard that Peter was in the area, and
they sent for him immediately. There is no record in Acts that any of the
apostles had raised the dead, so their sending for Peter was an evidence of
their faith in the power of the risen Christ. When our Lord ministered on
earth. He raised the dead, so why would He not be able to raise the dead from
His exalted throne in glory?
约帕的信徒听说彼得在那裡，就立即派人請他来。 在使徒行传中没有任何使徒有使死人復活的记录，所以他们派人去见彼得，是具有相信复活的基督有能力使他做到。 当我们的主在地上服事的时候。 祂使死人复活，所以为什么祂从被升到荣耀的宝座上不能使死人復活呢？
We usually think of the apostles as leaders who told other
people what to do, but often the people commanded them! (For Peter’s
“philosophy of ministry” read 1 Peter 5.) Peter was a leader who served the
people and was ready to respond to their call. Peter had the power to heal, and
he used the power to glorify God and help people, not to promote himself.
我们通常认为使徒们是領袖,
他們告诉别人去做該做的，但是,
現在人却经常指挥他们！ （有關于彼得的“传道哲学”，请阅读彼得前书五章。）彼得是服事人的领袖，并准备回应他们的請求。 彼得有能力医治，並且他利用这能力荣耀上帝，帮助人，而不是宣扬自己。
It was a Jewish custom first to wash the dead body, and then
to anoint it with spices for burial. When Peter arrived in the upper room where
Dorcas lay in state, he found a group of weeping widows who had been helped by
her ministry. Keep in mind that there was no “government aid” in those days for
either widows or orphans, and needy people had to depend on their “network” for
assistance. The church has an obligation to help people who are truly in need
(1 Tim. 5:3–16; James
这是一个犹太人的习俗，首先要洗尸体，然后用香料涂抹，以便埋葬。当彼得到达多加的上层房间时，他发现了一批被她的部门帮助的哭泣寡妇。请记住，那些寡妇或孤儿当时没有“政府援助”，有需要的人不得不依赖他们的“网络”寻求帮助。教会有义务帮助真正有需要的人（提前5：3-16;雅各书1:27）。
The account of Peter’s raising of Dorcas should be compared
with the account of our Lord’s raising of Jairus’s daughter (Mark
彼得提高多加的叙述应与我们主拯救廟堂管理睚魯女儿的记载是併行的（可5：34-43）。在这两种情况下，哀乐的人都被赶出了房间，说出来的话几乎是一样的：“大利大古米：翻出來就是說, 閨女, (Tabitha cumi：Tabitha)起來.”; 耶稣在与女孩说话之前，用手拿着她，因为祂不怕被玷污，彼得在多加活過來之后手才拉着她。在这两种情况下，上帝的能力使死人復活，因为死者肯定不能顯示信心。
As with the healing of Aeneas, the raising of Dorcas
attracted great attention and resulted in many people trusting Jesus Christ.
During the “many days” that he tarried in Joppa, Peter took the opportunity to
ground these new believers in the truth of the Word, for faith built on
miracles alone is not substantial.
与以尼雅的治愈一样，多加的從死裡復活引起了人极大的关注，导致许多人相信耶稣基督。彼得在约帕的 “一些日子”，他借此机会使这些新信徒清楚了解主聖言的真理，因为信心单靠神迹的能力, 建立的效果不大。
It was a good thing Peter tarried in Joppa, because God met
with him there in a thrilling new way. God’s servants need not always be “on
the go.” They should take time to be alone with God, to reflect and meditate
and pray, especially after experiencing great blessings. Yes, there were plenty
of sick people Peter might have visited and healed, but God had other plans. He
deliberately detained His servant in Joppa to prepare him for his third use of
“the keys.”
彼得在约帕對他是一件好事，因为上帝以激動的新方式与他见面。上帝的仆人不一定总是與上帝 “活躍的”
在一起，他们应该花时间与上帝單獨的同在，反思, 默想和祈祷，特别是经历了伟大的祝福之後。是的，有很多病人彼得可能会拜访和治愈，但上帝有其他的计划。故意留祂的仆人在约帕，为的是第三次要他使用 “天國的钥匙”
做好准备。
It is significant that Peter stayed in the home of a tanner,
because tanners were considered “unclean” by the Jewish rabbis (see Lev.
彼得留在硝皮匠的家里很重要的，因为硝皮匠被犹太的拉比人认为是 “不洁净的”（參 未11：
35-40）。上帝正在将彼得一步一步地从犹太法律主义转变为祂奇妙恩典的自由裡面。
3. The Greatest
Miracle—Winning Lost Sinners (10:1–48)
3. 最伟大的神跡---得到失喪的罪人（10：1-48）
Chapter 10 is pivotal in the book of Acts, for it records
the salvation of the Gentiles. We see Peter using “the keys of the kingdom” for
the third and last time. He had opened the door of faith for the Jews (Acts 2)
and also for the Samaritans (Acts 8), and now he would be used of God to bring
the Gentiles into the church (see Gal. 3:27–28; Eph. 2:11–22).
使徒行传第10章是在本卷書中至关重要的，因为它记录了外邦人如何得到救恩。我们看到彼得第三次,
也是最后一次使用 “天国的钥匙”。 他为犹太人（徒2）和撒玛利亚人（徒8）敞开了信心之门，现在他将被上帝用来将外邦人带到教堂里（參加3：27-28; 弗2：11-22）。
This event took place about ten years after Pentecost. Why
did the apostles wait so long before going to the lost Gentiles? After all, in
His Great Commission (Matt. 28:19–20), Jesus had told them to go into all the
world, and it would seem logical for them to go to their Gentile neighbors as
soon as possible. But God has His times as well as His plans, and the
transition from the Jews to the Samaritans to the Gentiles was a gradual one.
該事件发生在五旬节后大约十年。 为什么使徒们要等待这么久才去失喪的外邦人那裡呢？ 毕竟，在祂的大使命（太28：19-20）中，耶稣已经告诉他们要走向全世界，而且他们尽快去他们邻居的外邦人那裡似乎是合乎逻辑的。 但上帝有祂的时間和祂的计划，共且从犹太到撒玛利亚, 再到外邦人是一个循序渐进的过程。
The stoning of Stephen and the subsequent persecution of the
church marked the climax of the apostles’ witness to the Jews. Then the gospel
moved to the Samaritans. When God saved Saul of Tarsus, He got hold of His
special envoy to the Gentiles. Now was the time to open the door of faith (Acts
用石頭打死司提反, 和随之而来的對教会的迫害,
是使徒对犹太人的见证最高潮的標誌。然后, 福音傳到撒瑪利亚。当上帝改變大數人扫罗时，祂必須保守祂的特使到外邦人。现在是时候向外邦人敞开信仰之门（徒 14:27），並且把他们带进上帝的家中。
There were four acts to this wonderful drama.
这是美妙的四幕戏剧。
Act #1--- Preparation (vv. 1–22).
第一幕--- 准备（1-22）。
Before He could save the Gentiles, God had to prepare Peter
to bring the message and Cornelius to hear the message. Salvation is a divine
work of grace, but God works through human channels. Angels can deliver God’s
messages to lost men, but they cannot preach the gospel to them. That is our
privilege—and responsibility.
在上帝要拯救外邦人之前，祂必须裝备彼得带信息，而哥尼流必須听到这个消息。救恩是恩典的神圣工作，但上帝通过人的渠道工作。天使可以将上帝的信息传给失喪的罪人，但天使不能向他们传福音。这是我们的特权和责任。
At
that time,
of
pagan myths and empty religious rituals, and who had turned to Judaism in hopes
he could find salvation. Cornelius was
as close to Judaism as he could get without becoming a proselyte. There were
many “God fearers” like him in the ancient world (Acts
該撒利亚距耶路撒冷西北六十五英里，距约帕（現稱雅法‘Jaffa’）以北三十英里。当时，該撒利亚是犹太的罗马首府，许多美丽的公共建筑稱著。哥尼流在那个城市居住，罗马的百夫长，他心里厌倦了异教神话和空虚的宗教仪式，并且他后來转向犹太教,
希望能找到救恩。哥尼流接近犹太教，快使他成为一个传教士。在古代有许多像他这样的 “畏懼上帝”（徒 13:16）的人，并且被证明是准备作屬靈丰收的领域。
It is
interesting to see how religious a person can be and still not be saved.
Certainly, Cornelius was sincere in his obedience to God’s law, his fasting,
and his generosity
to
the Jewish people (compare this to Luke 7:1–10). He was not permitted to offer
sacrifices in the temple, so he presented his prayers to God as his sacrifices
(Ps.
141:1–2). In every way, he was a model of religious respectability—and yet he
was not a saved man.
一个如此有宗教信仰的人，仍然没有得到救恩, 是有趣的事。真實的，哥尼流是诚恳地遵守上帝的律法，禁食，慷慨的捐助给犹太人（比较參考 路 7：1-10）。他不能在圣殿里献祭，所以他向上帝以禱告作他的献祭物（诗 141：1-2）。在各方面講，他都是宗教信仰的榜样
- 但他仍然是未得拯救的人。
The
difference between Cornelius and many religious people today is this: he knew
that his religious devotion was not sufficient to save him. Many religious people
today are satisfied that their character and good works will get them to
heaven, and they have no concept either of their own sin or of God’s grace. In
his prayers, Cornelius was asking God to show him the way of salvation (Acts
哥尼流和今天许多宗教人士的区别在于：他知道他的宗教奉献不足以救他。 今天有许多宗教信徒认为，他们的品格和善行会使他们上天堂，他们既没有對自己的罪的認知，也没有對上帝恩典的概念。 哥尼流在祈祷中要求上帝向他显明得救的方式（徒11：13-14）。
In many respects, John Wesley was like Cornelius. He was a
religious man, a church member, a minister, and the son of a minister. He
belonged to a “religious club” at
在许多方面，约翰·卫斯理與哥尼流在很多相同.
卫斯理是宗教人士，教会成员，傳道人,
傳道人的儿子。他是牛津的 “宗教俱乐部”會員，該俱樂部的宗旨是要使基督徒的生活驅向完善.
衛斯理在外国传教，但即使他向别人传道，也不能保证自己的的得救。
On
1738年5月24日，卫斯理勉强参加了伦敦的一次小型会议，有人大声朗读马丁·路德对罗马書的评论。 約在 “九点一刻之前左右，” 卫斯理在他的日誌上写道，“当傳道人描述上帝如何通过信靠基督在心中所作的变化时，我觉得我的心奇妙地变暖和了，觉得我的確相信基督，惟独基督賜救恩; 并且當時我有了確認，祂已经把我的罪，甚至我整個人，依據罪和死亡的律法赦免了我。”结果點燃了伟大的卫斯理复兴，不仅使许多人进入上帝的国，並且通过基督教社会服務行动,
帮助改变英国的整個社会。
God sent an angel to instruct Cornelius and, in true
military fashion, Cornelius immediately obeyed. But why send for Peter, who was
thirty miles away in Joppa, when Philip the evangelist was already in
上帝派天使吩咐哥尼流人，像是真正的军事方式，哥尼流立即服从。但是为什么要派遠在约帕三十英里远的彼得，而不差派正在該撒利亚传道的腓利（徒8:40）呢？因为是彼得被賜予 “天國钥匙”，而不是的腓利，上帝不但在确切的时间工作，而且还通过正确的仆人工作，兩者都至关重要。
Peter also had to be prepared for this event since he had
lived as an orthodox Jew all of his life (Acts
彼得也必须为这次傳道做好准备，因为他一生都是正统的犹太人（徒10:14）。摩西的律法是犹太人和外邦人之间的隔墙，这墙在十字架上被推倒（弗 2：14-18）.就犹太人與上帝之間的各约和应，視外邦人是外星人和陌生人（弗2：11-13）。但现在，上帝会宣告，所有这一切都会改变，就犹太人和外邦人而言， 在罪的宜告（罗3：22-23）或救恩（罗
10：12-13）上 “並无差别”。
Why did God use a vision about food to teach Peter that the
Gentiles were not unclean? For one thing, Peter was hungry, and a vision about
food would certainly “speak to his condition,” as the Quakers say. Second, the
distinction between “clean and unclean foods” was a major problem between the
Jews and the Gentiles in that day. In fact, Peter’s Christian friends criticized
him for eating with the Gentiles (Acts 11:1–3)! God used this centuries-old
regulation (Lev. 11) to teach Peter an important spiritual lesson.
为什么上帝使用关于食物的異象教导彼得外邦人不是不洁净的？ 一方面，是彼得饿了，有关食物的異象定会令他 “體會出他的情况”，正如贵格会所说的那样。第二， “洁淨和不洁淨的食物”
是当時的区别犹太人与外邦人之间的一个重大關鍵。事实上，彼得的基督徒朋友批评他与外邦人一起吃饭（徒11：1-3）！上帝使用这几世紀的約（未11），教彼得一个重要的屬靈课程。
A third reason goes back to something Jesus had taught Peter
and the other disciples when He was ministering on earth (Mark 7:1–23). At that
time, Peter did not fully understand what Jesus was saying, but now it would
all come together. God was not simply changing Peter’s diet; He was changing
His entire program! The Jew was not “clean” and the Gentile “unclean,” but both
Jew and Gentile were “unclean” before God! “For God hath concluded them all in
unbelief, that he might have mercy on all” (Rom.
第三个原因要追溯到当主耶穌在世上服事时，祂曾经教導过彼得和其他的门徒（可7：1-23）。那时候，彼得并不完全明白耶稣在说什么，但现在这一切都明白了。上帝不是简单地改变彼得的素食; 祂正在改变祂的整個程序！ 犹太人不是 “潔净的”，外邦人不是 “不洁净”，但犹太人和外邦人在上帝面前都是 “不洁净”
的！ “因为上帝認定他们都是不信徒，因此, 人都需要祂的怜悯”（罗 11:32）。它的意思是外邦人不必變成犹太人，才能成为基督徒。
Even though Peter’s refusal was in the most polite terms, it
was still wrong. Dr. W. Graham Scroggie wrote, “You can say ‘No,’ and you can
say ‘Lord’; but you cannot say ‘No, Lord!’” If He is truly our Lord, then we
can only say “Yes!” to Him and obey His commands.
即使彼得以最有礼貌的語言來拒绝，但仍然是错误的。 葛理翰.司哥基(W. Graham Scroggie) 博士写道：“你可以说 '不，'
和说 '主'
; 但你不能说 ‘不，主啊！’”
如果祂真的是我们的主，那么我们只能对祂说 “是的！”，服从祂的命令。
God’s timing is always perfect, and the three men from
上帝的时间总是恰當的，該撒利亚的三个人就正在彼得思考異象的意义的意義時到达门口。圣灵命令彼得去見他們，並与他们同去。
“不要遲疑”（徒10:20）就是“不要分别”
的意思. 在使徒行传11章12節會再次碰到，並且同樣的詞句也用在使徒行传11章2節（“与他争战”
= “造成不同”）。彼得不再分別犹太人和外邦人。
Act #2 Explanation (vv. 23–33).
第二幕 解释（23-33等节）。
The fact that Peter allowed the Gentiles to lodge with him is
another indication that the walls were coming down. Peter selected six Jewish
believers to go along as witnesses (Acts
彼得允许外邦人与他同住的事实, 說明了另一个迹象，隔墙正在倒塌。彼得选择了六位犹太信徒作为证人（徒11:12），三倍至少需要两人作証的法律規定。從约帕到該撒利亚至少有三十英里,
需兩天的时间才能到達。当彼得到达时，他发现哥尼流已聚集了亲戚朋友，來敬听生命的信息。甚至在他成为基督徒之前，他已是见证人.
How easy it would have been for Peter to accept honor and
use the situation to promote himself, but Peter was a servant, not a celebrity
(1 Peter 5:1–6). When he announced that he did not consider the Gentiles
unclean, this must have amazed and rejoiced the hearts of his listeners. For
centuries the Jews, on the basis of Old Testament law, had declared the
Gentiles to be unclean, and some Jews even referred to the Gentiles as “dogs.”
彼得多么容易接受荣誉并利用这种情况来榮耀自己，但彼得是仆人，而不是有名望人（彼前 5：1-6）。当彼得宣告外邦人不是不洁净的时候，这一定使听眾惊讶不已，并且具有快樂的心。几个世纪以来，犹太人在旧约律法的基础上, 認定外邦人是不洁净的，有些犹太人甚至把外邦人称为 “狗”。
The remarkable thing in this section is Peter’s question, “I
ask, therefore, for what intent ye have sent for me?” (Acts
在本段要注意的事彼得的问题：“所以我要问你们, 为什麼你们所定意要我來的意思？”（徒10:29）。 難道彼得不知道他要被召去那裡传福音吗？ 或者是他忘记使徒行传1：8的使命，去“傳福音到地極”？
今天，我们可以回头看看教会成長的事情，了解上帝的所做所為，但是, 如果我们活在这些事件發生的年代，可能并不那么容易的了解。 事实上，耶路撒冷教会质疑彼得的行为（徒 11：1-18），后来又召开会议处理外邦人在教会中的地位（徒15章）。
Cornelius rehearsed his experience with the angel and then
told Peter why he had been summoned: to tell him, his family, and his friends
how they could be saved (Acts
哥尼流与天使一起排练了他的经历，然后告诉彼得为什么被传唤：告诉他，他的家人和他的朋友怎样才能得救（徒11:14）。 他们對外邦人要求就犹太宗教进行授課不感兴趣。 他们是失喪的罪人懇求如何能得救。
Before we leave this section, some important truths must be
emphasized. First, the idea that “one religion is as good as another” is
completely false. Those who tell us that we should worship “the God of many
names” and not “change other people’s religions” are going contrary to
Scripture. “Salvation is of the Jews” (John
在离开本节之前，必须强调一些重要的真理。 首先，“一个宗教和另一个宗教是一样好”的观念是完全错误的。 那些告诉我们应该崇拜“多神的名”而不會“改变别人的宗教”的, 是违背圣经的。 “救恩是出於犹太人”（约4:22），除了对生在犹太人中的耶稣基督的信心之外，不能得救。 哥尼流虔诚和有道德，但他没有得救。 有人可能会说：“让哥尼流就這樣吧！ 他的宗教是他的文化的一部分，改变他的文化是耻辱的！” 上帝却不是这样看。除了哥尼流听到福音的信息和信靠基督之外，別無希望。
Second, the seeking Savior (Luke
第二，寻求的救主（路 19:10）会找到要寻求的罪人（耶29:13）。 只要在那里有寻求的心，上帝都会回应。 这就是为什么作为上帝的儿女, 遵守祂的旨意并分享祂的话的人, 這點是至关重要的。 你永远不知道什么时候你為基督作的证
--- 是有人正在期待和祈祷的。
Third, Peter certainly was privileged to minister to a model
congregation (Acts
第三，彼得的確有幸, 他的事奉成為模示（徒 10:33）。 他们都在场，他们希望听到上帝的话语，他们敬听，相信和顺从。 传道人还能求什么呢？
Act #3 Proclamation (vv. 34–43).
第三幕---法令（34-43等節）。
There can be no faith apart from the Word (Rom.
除了圣经之外，不可有別的相信（罗10:17），並且彼得传讲的就是这 “道”。 就国籍和种族而言，上帝并不偏袒任何人。 说到罪和得救，“没有什麼差别”（罗
2:11; 3：22-23; 10：1-13）。 所有人都有同有一位造物主（徒
17:26），並且, 是人都需要同一位救主（徒 4:12）。 使徒行传10章35節并没有教导我们是靠行为得救的，否则彼得会自相矛盾（徒10:43）。 “敬畏上帝，行公义”是对信徒生活的描述。 敬畏上帝就是敬畏和信靠祂（彌6：8）。 該信仰的证据是走在公義上。
Peter then summarized the story of the life, death, and resurrection
of Jesus Christ. Cornelius and his friends knew about Christ’s life and death,
for “this thing was not done in a corner” (Acts 26:26). Peter made it clear
that
随后, 彼得总结了耶稣基督的生平，死亡和复活的故事。 哥尼流和他的朋友知道基督的生和死，因为“这些事世人都知道”（徒26:26）。 彼得明确宣告，以色列是完成上帝工作的器皿（徒10:36），但耶稣是“万主之主”，祂不仅仅是以色列的主。 从以色列的立国，上帝就明确顯示祂的祝福是从以色列到全世界（创12：1-3）。
The public at large
knew about Christ’s life, ministry, and death, but only the apostles and other
believers were witnesses of His resurrection. As in his previous sermons, Peter
laid the blame for the crucifixion on the Jewish leaders (Acts
世人大都知道基督的生平，事工和死亡，但是只有使徒和其他信徒是祂复活的见证人。 正如彼得以前的讲道，也像司提反一样（徒 7:52），将钉死在十字架上的罪责归咎于犹太人的领袖（徒3：15; 4：10; 5：30）。 保罗也会有同样的感受（帖前2：14-16）。
Having finished this recitation of the historical basis for
the gospel message, Christ’s death and resurrection, Peter then announced the
good news: “Whosoever believeth in him shall receive remission of sin” (Acts
10:43; see 2:21). His hearers laid hold of that word “whosoever,” applied it to
themselves, believed on Jesus Christ, and were saved.
基督的死与复活完成了福音信息的历史基础之后，彼得便宣布了這好消息：“凡信祂的人必得着罪的赦免”（徒10:43; 參2:21）。 听众们把他这句话“无论谁”反应到自己，相信耶稣基督，就得救了。
Act #4 --- Vindication (vv. 44–48).
第四幕----平反（第44-48节）。
Peter
was just getting started in his message when his congregation believed and the
Holy Spirit interrupted the meeting (Acts
Mount
of Transfiguration (Matt. 17:4–5), and God the Son interrupted him in the
matter of the temple tax (Matt.
kind!
當彼得刚刚得到会众相信及圣灵進入听眾的时候，才开始講信息（徒11:15）. 天父上帝在山上打啟示彼得（太17：4-5），聖子上帝在談論圣殿税啟示他（太17：24-27）。 现在，圣灵上帝又感動他 ---
彼得从来没有能够完成他的佈道！ 今天的传教会中講道者會不会也被中断！
The
Holy Spirit was giving witness to the six Jews who were present that these
Gentiles were truly born again. After all, these men had not seen the vision
with Peter, and they needed to understand that the Gentiles were now on an
equal footing with the Jews. This does not suggest that every new believer
gives evidence of salvation by speaking in tongues, though every true believer
will certainly use his or her tongue to glorify God (Rom. 10:9–10). This was an
event parallel to Pentecost: the same Spirit who had come on the Jewish believers
had now come on the Gentiles (Acts
圣灵正在使在场的六个犹太人，见证这些外邦人真正是重生。 毕竟，这些人没有看到彼得的异象，他们需要明白，外邦人现在与犹太人在主眼內是平等的。 这并不是说每个新的信徒都会通过说方言来提供得救的证据，尽管每个真正的信徒都会用他或她的舌头来荣耀上帝（罗 10：9-10）。 这与五旬节的事件是平行的：同一的聖灵来到犹太信徒中, 现在也来到外邦人中（徒 11：15-17;
15：7-9）。 难怪这些人感到惊讶！
With
this event, the period of transition in the early history of the church comes
to an end. Believers among the Jews, Samaritans, and Gentiles have all received
the Spirit of God and are united in the body of Christ (1 Cor.
因这事件發生，早期教会的过渡时期即将结束。 犹太人，撒玛利亚人和外邦人中的信徒都接受了上帝的灵，并与基督的身体联合（林前 12:13; 加 3:27）。
These
Gentiles were not saved by being baptized; they were baptized because they gave
evidence of being saved. To use Acts
believers
in the church to serve and worship God.
这些外邦人没有因受洗而得救; 他们受洗是因为見證他们得救的证据。在使徒行传2章38節通过使用洗礼来教导救恩，或使徒行传8章14至16節通过按手教导救恩，是忽略上帝程序的过渡性质。罪人一直因信而得救。这是上帝从未改变的原则。但上帝的确改变了祂操作的方法，在使徒行传1至10章中, 已经清楚地看到了。哥尼流和他的家庭得救的经歷清楚地說明，洗礼不是得救恩的必要条件。从此以后，这程序是: 会听聖經上帝的話語，相信基督，接受圣灵，接受洗礼，並与其他信徒联合在教会中服事和敬拜上帝。
Peter
tarried in
彼得留在該撒利亚，帮助这些新信徒了解真道。也许腓利帮助了他。这整个经历是在马太福音28章19至20等節的一个例证。彼得到上帝派他去的地方，并且让外邦人中訓練门徒（“教导”）。然后為他們施洗，教导他们上帝的道。
That
same commission applies to the church today. Are we fulfilling it as we should?
同一使命也适用在今天的教会。我们是否必須如此的實踐它呢？
CHAPTER ELEVEN Acts 11 MAKING ROOM
FOR THE GENTILES
使徒行传第十一章 讓外邦人有空間
A friend of mine likes to quote this little poem whenever we
discuss “church problems” :
To live above, with saints we love,
Will
certainly be glory.
To live below, with saints we know-----
Well,
that’s another story!
每当一讨论到“教会问题”时，我的一位朋友都喜欢引用这首小诗：
在天上的生活，我们爱着圣人，
一定是荣耀。
在人間的生活，我们知道圣人 - -
那么，这是另一回事！
Acts 11 describes how the church in
使徒行传11章描述了耶路撒冷的教会如何与 “世上的圣徒” 發生关係，該撒利亚的外邦人和安提阿人，信耶稣基督作为他们的救主和主。与外邦人的交往是犹太基督徒的新经验，他们一生都把外邦人视为异教徒和外来人。传统说，外邦人必须 “成为犹太人” 才能被接受，但现在犹太人和外邦人通过信靠耶稣基督在教会中结合（加3：26-28）。
Acts 11 describes three responses of the Jewish believers to
the Gentile Christians. As you study these responses, you will better
understand how Christians today ought to relate to one another.
使徒行传11描述了犹太信徒对外邦基督徒的三點認識。当你研究这回應时，会更清楚的了解日天基督徒应该如何相互联繫。
1. They
Accepted the Gentiles (11:1–18)
Peter no sooner returned to
1.他们接受外邦人（徒11：1-18）彼得在回到耶路撒冷时，即刻被犹太教会（“他们是受割礼的人”）中極端的律法主义的成员斥责他与外邦人交往, 且和他们一起吃饭。请记住，該犹太信徒还不了解律法与恩典，犹太人和外邦人以及以色列和教会之间的关系。毕竟現在我们有罗马書，加拉太书，以弗所书和希伯来书, 今日大多数基督徒都明白其真理！教会中有许多皈依神职人员, 他們可能很热心維護律法 (徒6：7），甚至普通的犹太信徒也很难过渡這時期（徒21:20）。这不仅是宗教问题，也是文化问题，而且文化习惯是根深柢固。
The phrase “contended with
him” comes from the same word translated “doubting
nothing” in Acts
“与他争論”, 这短语来自使徒行传10章20節和11章12節中類似的翻译 “怀疑” 的单词。这意味着 “有所分別”。这些法律主义者在彼得已经证明 “没有任何区别” 之后，在外邦人和犹太人之间作出了区别。上帝宣称外邦人是“干净的”，也就是在上帝面前接受的外邦人与犹太人是通过信仰耶稣基督的同一基礎。
Peter had nothing to fear. After all, he had only followed
orders from the Lord, and the Spirit had clearly confirmed the salvation of the
Gentiles. Peter reviewed the entire experience from beginning to end, and, when
he was finished, the Jewish legalists dropped their charges and glorified God
for the salvation of the Gentiles (Acts 11:18). However, this did not end the matter
completely, for this same legalistic party later debated with Paul about the
salvation of the Gentiles (Acts
彼得没有什么可怕的。毕竟，他只順从主的命令，圣灵已经明确地证实了外邦人的救恩。彼得从头到尾回顾了整个经历，当他完成之时，犹太人的律法主义者放弃了指控，并荣耀上帝为外邦人的救恩（使徒行传11:18）。然而，这并不是完全没有结束的，因为同样的法律主义党后来与保罗就外邦人的救恩辩论（使徒行传14：26-15：2）。即使在耶路撒冷会议之后，法律教师继续攻击保罗，入侵他所创立的教会。他们想让信徒遵守律法的生活（加1：6ff;菲尔3：1-3,17-21）。这些律师中有许多是真正的信徒，但他们并不了解在耶稣基督里的自由（加5: 1等節）.
In his personal defense in Acts 11, Peter presented three
pieces of evidence: the vision from God (Acts 11:5–11), the witness of the
Spirit (Acts
彼得在使徒行传11的个人辩护中提出了三件证据：上帝的旨意（使徒行传11：5-11），圣灵的见证（使徒行传11：12-15,17）, 以及圣言的见证（使徒行传11:16）. 然而, 他們都没有看到異象, 但他们相信彼得的报告, 因为他们知道彼得已经作为他个人生活中的正统的基督徒（徒10:14）. 他不可能在自己去外邦人后, 編撰故事来支持它。
The witness of the Spirit was crucial, for this was God’s
own testimony that He had indeed saved the Gentiles. It is interesting that
Peter had to go all the way back to Pentecost to find an example of what
happened in the home of Cornelius! This suggests that a dramatic “baptism of
the Spirit” (Acts
圣灵的见证至关重要，因为这是上帝自己确实拯救外邦人的见证. 有趣的是，彼得必须回憶五旬节時的例子, 來証實在哥尼流家中发生的事情！在哥尼流家中戏剧性的 “圣灵洗礼”（徒11:16）伴随着说方言，并不是早期教会常看見的。彼得不能用他在撒瑪利亚所作的示为他的例子，因为在撒瑪利亚接受聖靈的恩赐是經過使徒們的手（徒8：14-17）。在哥尼流和他的家人相信基督的那一刻，他們就接受了圣灵。这是今天的模式。
“What was I, that I could withstand God?” asked Peter, and
to this question, the legalists had no answer. From beginning to end, the
conversion of the Gentiles was God’s gracious work. He gave them the gift of
repentance and the gift of salvation when they believed. In later years, God
would use the letters of Paul to explain the “one body,” how believing Jews and
believing Gentiles are united in Christ (Eph.
彼得問, “我是什么,
能抵擋上帝？” 對這問题, 律法主義的人也没有答案.
从开始到结束，外邦人的悔改是上帝的憐憫. 当他们相信时，祂就给了他们悔改的恩赐和得救的恩赐。后来，上帝使用保罗的書信来解释 “一体”，犹太人和信主的外邦人在基督里是一體（弗2：11-3：12）。但那时候，这 “神秘” 还是隐藏着的，所以我们不能对那些对外邦人在教堂里感到不安的圣徒太过分了。
Christians are to receive one another and not dispute over
cultural differences or minor matters of personal conviction (
基督徒要彼此接納，不可因文化差异或个人信念的微小的不同而起紛争（罗14-15）。早期教会中的一些犹太基督徒希望外邦人成为犹太人，同時一些外邦信徒却希望犹太人停止成为犹太人，而成为外邦人！ 这种态度即使在今天也会存在於教会中, 造成严重的分歧，所以重要的是遵循使徒行传11章18節的例子和罗马书14章1節的诫命，并接受上帝所得的人。
2. They Encouraged the Gentiles (
When the saints were scattered abroad during Saul’s
persecution of the church (Acts 8:1), some of them ended up in
2.他们鼓励外邦人（11：19-26）
当扫罗迫害教会, 圣徒四散在国外时(使 8:1)，他们中的一些最後在耶路撒冷以北三百英里的叙利亚首都安提阿安居。 （不要将这个城市与使徒行傳13章14節所提的Pisidia的安提阿混淆）, 古代至少有十六个安提阿城，但是这是最伟大的.
With a population of half a million,
它拥有五十万人口，安提阿在罗马帝国和罗马与亚历山大之间排名第三。它的宏伟建筑使它被稱为 “安东尼，东方的黃金與女王”。主要街道超过四英里, 铺有大理石，兩旁均用大理石柱廊排列。那是当时古代唯一在晚上街道照亮的城市。
A busy port and a
center for luxury and culture, Antioch attracted all kinds of people, including
wealthy retired Roman officials who spent their days chatting in the baths or
gambling at the races. With its large cosmopolitan population and its
great commercial and political power,
安提阿是繁忙的港口和豪华及文化的中心，它吸引了各式各样的人，包括退休的富有的罗马官员, 整日泡在洗澡方房中聊天或在比赛中赌博。因安提阿拥是国际大都市和繁榮的商业和政治上的权力，正是教会可使用的有力的传福音的机会。
安提阿是邪恶的城市，其邪恶也许仅次于哥林多城。虽然所有的希腊，罗马和叙利亚的神祇都得到了荣誉，但当地的神殿只致力于达芙妮(Daphne)，其崇拜包括不道德的行為。考古学家詹姆斯·考尔索（James A. Kelso）在使徒保罗之后写道：“安提阿對罗马世界的重要, 比之纽约市对美國.”所有的古代神都在这里被崇拜，但基督必须被高举。”不仅在安提阿建立了有力的教会，而且成为派保罗出来为基督赢得外邦人世界的教会。
When the persecuted believers arrived in
受迫害的信徒抵达安提阿时，他们根本不会想到其建筑物的辉煌或公民的骄傲。上帝的道在他们的嘴唇上，上帝的手是他们的见证，“大量”的罪人悔改和相信。这是上帝的美妙恩慈的令人兴奋的工作。
The church leaders in
耶路撒冷的教会领袖有责任 “牧养” 分散的羊群，现在包括外来人士在叙利亚远的群羊。当时使徒们远离耶路撒冷，所以长老们委托巴拿巴去安提阿, 去了解在外邦人中发生了什麼事情。这是明智的选择，因为巴拿巴的生活, 被人稱為 “鼓励之子”（徒4:36）。
Acts
How did Barnabas encourage these new Gentile believers? For
one thing, he rejoiced at what he saw. Worshipping with Gentiles was a new
experience for him, but he approached it positively and did not look for things
to criticize. It was a work of God, and Barnabas gave thanks for God’s grace.
新的基督徒和新教会需要像巴拿巴人一样鼓励他们成长和事奉。巴拿巴如何鼓励这些新的外邦人信徒？一方面，他对他所看到的感到高兴。与外邦人的崇拜是他的一个新经验，但他积极地接近，并没有寻找批评的东西。这是神的工作，巴拿巴感谢神的恩典。
He emphasized
dedication of the heart as he taught the people the Word of God. The phrase
“cleave [cling] to the Lord” does not suggest that they were to “keep
themselves saved.” The same grace that saves us can also keep us (1 Cor.
他在教导人民上帝的话时，强调心中的奉献精神。 “赦免主”这个词并不表示他们要“保守自己”，拯救我们的同样恩典也可以保守我们（林前15:10;希伯来书13：9）。这句话提醒我们约书亚在约书亚22：5对以色列的诫诫：要“劈耶和华”，包括爱耶和华，顺从他的道，顺从祂的道，全心全意地服侍他。这意味着我们独自一人属于他，我们培养对祂的奉献。 “没有人能服侍两个大师”（太6:24）。
There were two wonderful results from Barnabas’work in
巴拿巴有两个很好的结果在安提阿工作。首先，教会的见证对这座城市产生了很大的影响，使“许多人被添加到主”（徒11:24）。当圣徒基于圣言的时候，他们将对失落者有一个强有力的见证，教会在教会和传福音，礼拜与见证，教导和作证之间将有一个平衡。
Second, the growth of the church meant that Barnabas needed
help, so he went to
第二，教会的成长意味着巴拿巴需要帮助，所以他去了鞑靼人，并且扫罗扫罗。但为什么要去这么远才找到助理？为什么不送耶路撒冷去问安提阿的使徒尼古拉斯（使徒行传6：5）？因为巴拿巴人知道神已经委托扫罗去外邦人（使徒行传9:15; 22:21; 26:17）。你记得巴拿巴与耶路撒冷的扫罗结盟（使徒行传9：26-27），毫无疑问，他们两个经常谈论扫罗从神的特别呼吁。
Saul had been converted about ten years when Barnabas brought
him to
当巴拿巴把他带到安提阿时，扫罗已经改造了大约十年。新约没有告诉我们，扫罗离开耶路撒冷后，他们在鞑靼人返回家乡（使徒行传9：28-30），但他很可能正忙着传福音化犹太人和外邦人。可能在这段时间里，他在西里西亚创立了教会（使徒行传15:23,41;加1:21），并且他经历了哥林多前书11：23-28中列出的一些痛苦。当他在犹太教堂见证时，你可以肯定他不会有一个容易的时间！
What Barnabas did for Saul needs to be practiced in our
churches today. Mature believers need to enlist others and encourage them in
their service for the Lord. It was one of D. L. Moody’s policies that each new
Christian be given a task soon after conversion. At first, it might be only
passing out hymnals or ushering people to their seats, but each convert had to
be busy. As previously mentioned, he said, “It is better to put ten men to work
than to do the work of ten men.” Many of Mr. Moody’s “assistants” became
effective Christian workers in their own right, and this multiplied the
witness.
巴拿巴为扫罗所做的工作需要在今天的教会中实践。成熟的信徒需要征召他人，鼓励他们为耶和华服务。它是D. L.穆迪的政策之一，每个新的基督徒在转换后不久就会得到一个任务。起初，它可能只是传出赞美诗或者将人们带到座位上，但是每一个人都必须忙着。如前所述，他说：“把十个人放在工作上比做十个男人更好”。穆迪先生的“助手”中许多人自己成为有效的基督教工作者，这倍增了证人。
It was at
在安提阿，基督徒的名字首先适用于耶稣基督的门徒。拉丁后缀是指“属于党的”。在叛乱中，安提阿的一些异教公民加入了这个拉丁语后缀，以希伯莱名字“基督”，并提出了基督徒。这个名字在整本新约只有三次：使徒行传11:26; 26:28;彼得前书4:16。
Unfortunately, the word Christian has lost a great deal of
significance over the centuries and no longer means “one who has turned from
sin, trusted Jesus Christ, and received salvation by grace” (Acts 11:21–23).
Many people who have never been born again consider themselves “Christians”
simply because they say they are not “pagans.” After all, they may belong to a
church, attend services somewhat regularly, and even occasionally give to the
work of the church! But it takes more than that for a sinner to become a child
of God. It takes repentance from sin and faith in Jesus Christ, who died for
our sins on the cross and rose again to give us eternal life.
不幸的是，基督徒在几个世纪以来已经失去了很大的意义，不再意味着“从罪恶转变，信靠耶稣基督，得到恩典的救恩”（徒11：21-23）。许多从未出生过的人自认是自己的“基督教徒”，只因为他们说他们不是“异教徒”，毕竟他们可能属于一个教会，有些经常上班，甚至偶尔给教会的工作！但是，为了罪人成为上帝的孩子，这需要更多的东西。它要从赎罪孽和耶稣基督的信心，耶稣基督在十字架上为我们的罪而死，再次起来给我们永生。
The believers in the early church suffered because they were
Christians (1 Peter
早期教会的信徒遭受了因为他们是基督徒（彼得前书4:16）。 David Otis Fuller博士问：“如果你因为基督徒而被捕，那么有足够的证据来定罪你吗？”一个很好的问题！答案是生死攸关的事情！
3. They Received Help
from the Gentiles (
3. 他们得到了外邦人的帮助（11：27-30）
The foundation for the church was laid by the apostles and
prophets (Eph.
教会的基础由使徒和先知所写（以弗所书2:20），然后最终都离开了现场。毕竟，你不要奠定基础！新约先知的先知借着圣灵接受了耶和华的信息，并把它们传给人民，有时是舌头。然后，这个讯息必须被解释，之后人们将评估信息，以确保它来自神（注1：林前12：10;
14：27-33; 1撒上5：19-21）。
The New Testament prophets received their messages from the
Lord immediately, but ministers and teachers today get their messages mediately
through the Scriptures. We today have the completed Word of God from which the
Holy Spirit teaches and guides us. First Corinthians
新约先知立即接受了耶和华的消息，但是今天的部长和教师通过圣经来调停他们的信息。我们今天有完整的圣言，圣灵教导和引导我们。哥林多前书12:10将预言，辨别和舌头的礼物和舌头的解释联系在一起。当然，圣灵是主权的，可以给信徒任何他所希望的礼物（林前12:11），但使徒和先知从现场过来，完成上帝在道中的启示，表明发生了变化。
There are people today who claim to receive special “words
of revelation” or “words of wisdom” from the Lord, but such revelations are
suspect and even dangerous. “To the law and to the testimony; if they speak not
according to this word, it is because there is no light in them” (Isa.
今天有人要求从主那里得到特别的“启示言”或“智慧之言”，但这样的启示是怀疑甚至是危险的。 “向法律和见证;如果他们不按照这个话说话，那是因为他们没有光“（以赛亚书8:20）。耶利米说：“你们不要听从先知预言给你们的话。 “他们让你虚虚[给你虚假的希望];他们说出自己心中的想法，不要离开耶和华的口“（耶23:16）。
The Spirit told Agabus (see Acts
圣灵告诉阿加布斯（见使徒行传21：10-11），即将来临的大饥荒，在克劳狄斯·凯撒（公元41-54年）统治时期，农作物多年来一直很穷。古代作家至少提到四个饥荒：两个在罗马，一个在希腊，一个在犹太。犹太人的饥荒特别严重，犹太历史学家约瑟夫斯（Josephus）记录说，许多人因缺钱而死亡，购买了少量食物。
Agabus delivered his message to the
阿加布斯向安提阿信徒传达信息，决心帮助犹太人的基督徒。真实预言的目的不是为了满足我们对未来的好奇心，而是为了激励我们的心来做神的旨意。信徒们不能阻止饥荒来临，但他们可以向有需要的人发放救济。
An important spiritual principle is illustrated in this
passage: if people have been a spiritual blessing to us, we should minister to
them out of our material possessions. “Let him who is taught in the word share
in all good things with him who teaches” (Gal. 6:6 nkjv). The Jewish believers
in
这段经文说明了一个重要的精神原则：如果人们对我们有一种精神上的祝福，我们就应该从我们的物质财产中脱离出来。“让这个人所教的人，与教导的人分享一切美好的东西”（加6：6
nkjv）。耶路撒冷的犹太信徒将福音带到安提阿。然后他们派巴拿巴人鼓励新的信徒。安提阿的外邦人对犹太的犹太兄弟姐妹进行回报和物质帮助是正确的。几年后，保罗将从外邦教会那里收集类似的献祭，并把它交给耶路撒冷的圣徒（徒24:17;见罗马书15：23-28）。
It is important to note that a change had taken place in the
The pattern for Christian giving today is not Acts
重要的是要注意耶路撒冷教会发生了变化。有一次，教会里没有人有任何需要（使徒行传4:34），也没有必要请他人帮忙。那些早年是“天上天”，因为神丰富地祝福他的子民，并用他们作为不信的国家的证人。他们是从主的“时代”（使徒行传3:19）。但是，当信息从犹太人移到撒马利亚人和外邦人时，耶路撒冷的“分享方案”逐渐消失，事情变得更加正常。今天基督徒奉献的模式不是使徒行传2：44-45和4：31-35，而是使徒行传11:29，“每个人都按照他的能力”。保罗在哥林多前书8-9中教导的是这种模式。 “基督教共产主义”的做法只在耶路撒冷才被发现，这是一个临时措施，而信息是“先到犹太人”。像上帝在旷野对犹太人的关心一样，这是上帝给予的祝福的活生生的展览。如果国家会悔改和相信。
The pattern for
Christian giving today is not Acts 2:44–45 and 4:31–35, but Acts 11:29, “every
man according to his ability.” It is this pattern that Paul taught in 2
Corinthians 8—9. The practice of “Christian communism” was found only in
今天基督徒奉献的模式不是使徒行传2：44-45和4：31-35，而是使徒行传11:29，“每个人都按照他的能力”。保罗在哥林多前书8-9中教导的是这种模式。 “基督教共产主义”的做法只在耶路撒冷才被发现，这是一个临时措施，而信息是“先到犹太人”。像上帝在旷野对犹太人的关心一样，这是上帝给予的祝福的活生生的展览。如果国家会悔改和相信。The fact that the church elected Barnabas
and Saul to take the relief offering to Jerusalem is evidence that they had
confidence in them. The men had been working together in the teaching of
the Word, and now they joined hands in the practical ministry of relieving the
wants of the
教会选举巴拿巴和扫罗向耶路撒冷提供救济的事实证明他们对他们有信心。这些人一直在这个道德教训中一起工作，现在他们在实际的部门手中，纾解耶路撒冷信徒的意愿。当他们从安提阿到耶路撒冷漫长的旅程时，毫无疑问他们也一路走来。在短时间内，圣灵会呼召这两个朋友联手，把福音传给别国的外邦人（使徒行传13：1ff。），他们会一起旅行许多英里。
Another significant
result from this ministry was the addition of John Mark to their “team” (Acts
12:25). It is likely that Mark was converted through the ministry of Peter (1
Peter 5:13). His mother’s house was a gathering place for the
这个部门的另一个重大成果是将约翰·马克添加到他们的“团队”（使徒行传12:25）。马可以通过彼得的事工进行转换（彼得前书5:13）。他母亲的家是耶路撒冷信徒的聚集地（徒12:12），她和巴拿巴有关（列4:10）。尽管约翰·马克在宣教士的第一个“任期”中失败了（使徒行传13:13），并且帮助巴拿巴与保罗之间造成裂痕（徒15：38-40），后来成为保罗的有效助手4:11），并被用来上帝写福音的马可福音。
The word elders in Acts 11:30 has not been used before in
Acts, except to refer to the Jewish leaders (Acts 4:5, 23;
使徒行传11:30的长老一词在使徒前没有被使用过，除了提到犹太领袖（使徒行传4：5,23; 6:12）。在教会里，长老是成熟的信徒，他们对该部进行了精神的监督（彼得前书5：1;约翰一书2）。当你比较使徒行传20:17和28，提多书1：5和7，你们知道“长辈”和“主教”[监督]是相同的标题。长老/主教是牧师的“牧师”，由执事协助，两人的资格都在提摩太3中找到。
Wherever Paul established churches, he saw to it that
qualified elders were ordained to give leadership to the assemblies (Acts
14:23; Titus 1:5). In the
保罗建立教会的地方，他看到有资格的老人被指定领导集会（使徒行传14:23;提多书1：5）。在耶路撒冷教会里，使徒和长老都给了属灵的监督（使徒行传15：2,4,6,22）。安提阿教会的代表团并没有忽视耶路撒冷的精神领袖，而是把礼物交给他们分发给有需要的人。这是一个重要的原则，在当今许多组织希望得到当地教会的支持的今天应该注意。
Was it a humbling experience for the Jewish believers to
receive help from the Gentiles? Perhaps, but it was also a beautiful
demonstration of love and a wonderful testimony of unity. Sir Winston Churchill
said, “We make a living by what we get, but we make a life by what we give.” It
was an enriching experience for the churches in
犹太信徒得到外邦人的帮助，是一个愚蠢的经历吗？也许，这也是一个美丽的爱情示威和一个美好的团结证言。温斯顿·丘吉尔爵士说：“我们通过我们所得到的生活，但我们通过我们所得到的生活。”这是耶路撒冷和安提阿教会丰富的经验，因为在给予和接受时都有祝福上帝的恩典在控制之中。
It is unfortunate when individual Christians and local
churches forget those who have been a spiritual blessing to them. The church at
当个别的基督徒和当地教会忘记那些对他们有精神上的祝福的人是不幸的。安提阿教堂是一个很好的例子，我们作为信徒应该以实际的方式感谢帮助我们在基督徒生活中的人。菲利普斯布鲁克斯被问到他会如何恢复一座死去的教会，他回答说：“我会接受传教士的献祭！”
Sincerely thinking of others is still the best formula for a
happy and useful Christian life, both for individuals and for churches.
无论是个人还是为了教堂, 真诚地想到别人, 仍然是快乐和有力的信徒生活的最佳形象。
CHAPTER TWELVE Acts 12 WAKE UP TO A MIRACLE!
第十二章使徒行传12 唤醒通到神迹！
Imagine waking up to a miracle and having an angel for your
alarm clock!
想象一下，醒来就是神迹，并有天使是你的闹钟！
That’s what happened to Peter when he was in prison for the
third time, awaiting trial and certain death. Years later, when he wrote his
first epistle, Peter may have had this miraculous experience in mind when he
quoted Psalm 34:15–16: “For the eyes of the Lord are over the righteous, and
his ears are open unto their prayers; but the face of the Lord is against them
that do evil” (1 Peter 3:12). That quotation certainly summarizes what God did
for Peter, and it reveals to us three wonderful assurances to encourage us in
the difficult days of life.
这是彼得第三次在监狱里发生的事情，他等待著审判和預定的死亡。 多年以后，当他写他的第一封书信时，引用诗篇34章15至16節时, 可能有这种神跡的经验：“因为主的眼看顧义人, 主的耳听他们的祈祷; 惟有行恶的人, 主向他們變臉”（彼前3:12）. 这句话总结了上帝为彼得所做的一切，这也向我们展现了三个极好的保证，鼓励我们在艰难的日子里生活。
1. God Sees Our
Trials (12:1–4)
1. 上帝看到我们所受的试探（12：1-4）
“The eyes of the Lord are over the righteous” (1 Peter
“因為主的眼睛看顧义人”（彼前3:12）。
God watched and noted what Herod Agrippa I was doing to His
people. This evil man was the grandson of Herod the Great, who ordered the
上帝定睛注意到希律王安提帕第一如何正在對他的國民所做的.
这个邪恶的人是大希律王的孙子，他吩咐杀害所有伯利恒兩歲以下的男孩子，希律王安提帕的侄子斩首施洗约翰。這个險惡和谋杀的家庭，犹太人鄙视希律一家，犹太人厌恶以东人统治他们。当然，希律安提帕第一知道，所以他迫害教会証明給犹太人看, 他對父亲的传统的忠诚。现在外邦人很明顯地是教会的一部分，希律的计划对于不給 “异教徒” 地位的民族主义的犹太人更是乐意。
Herod had several believers arrested, among them James, the
brother of John, whom he beheaded. Thus James became the first of the apostles
to be martyred. When you ponder his death in the light of Matthew 20:20–28, it
takes on special significance. James and John, with their mother, had asked for
thrones, but Jesus made it clear that there can be no glory apart from
suffering. “Are ye able to drink of the cup that I shall drink of, and to be
baptized with the baptism that I am baptized with?” He asked (Matt.
希律捕捉几个信徒，其中包括约翰的兄弟雅各，他被斩首。因此，雅各成为第一个殉教的使徒。当你根据马太福音20章20至28節思考他的死亡时，它具有特殊的意义。雅各和约翰与母亲一起要求宝座，但耶稣明确表示在祂保座旁除痛苦之外，没有荣耀。 主耶穌問, “你们能喝我喝的杯子，受我所受的洗礼吗？” （太20:22）。他们大胆的回答,
“我们能够。”
Of course, they did not know what they were saying, but they
eventually discovered the high cost of winning a throne of glory: James was
arrested and killed, and John became an exile on the Isle of Patmos, a prisoner
of
当然，他们不知道他们在说些什么，但是他们最终发现了获得荣耀王位的高昂代价：雅各被捕和杀害，约翰成为罗马囚犯流亡在拔摩岛（启1：9）。事实上，他们喝了主的杯, 分享了他们的主经历的痛苦的洗礼！
If it pleased the Jews when James was killed, just think how
delighted they would be if Peter were slain! God permitted Herod to arrest
Peter and put him under heavy guard in prison. Sixteen soldiers, four for each
watch, kept guard over the apostle, with two soldiers chained to the prisoner
and two watching the doors. After all, the last time Peter was arrested, he
mysteriously got out of jail, and Herod was not about to let that happen again.
如果雅各的遇害使犹太人感到高兴，那麼想想看, 若彼得被杀，他们会如何的高兴！上帝允许希律逮捕彼得，把他放在重犯的监狱里。十六名士兵分成四人一班的守卫使徒，两名士兵與彼得手绑手捆在一起，两名士兵看守監门。毕竟是彼得最后一次被捕，上帝用神跡使他离开了监狱，希律也不能再使這樣的事发生。
Why was James allowed to die, while Peter was rescued? After
all, both were dedicated servants of God, needed by the church. The only answer
is the sovereign will of God, the very thing Peter and the church had prayed
about after their second experience of persecution (Acts 4:24–30). Herod had
“stretched forth” his hand to destroy the church, but God would stretch forth
His hand to perform signs and wonders and glorify His Son (Acts 4:28–30). God
allowed Herod to kill James, but He kept him from harming Peter. It was the
throne in heaven that was in control, not the throne on earth.
为什么上帝允许雅各的死亡，而彼得被救出？毕竟，两个都奉献為上帝的僕人，是教会所重用的。唯一的答案, 這是上帝的主权旨意，彼得和教会在第二次迫害经历之后所祈求的事（徒4：24-30）。希律已经“大打出手的”来摧毁教会，所以上帝必伸出祂的手来行神迹和奇事，來荣耀祂的儿子（徒4：28-30）。上帝允许希律杀雅各，但祂不让他伤害彼得。是上帝在掌權，而不是地上的撒旦。
Please note that the
请留意耶路撒冷教会没有找人替代雅各，像他们選人取代犹大（徒1：15-26）。只要福音首先进入犹太人，就有必要补足十二位使徒來向以色列的十二个部落作见证。司提反的被石头打死, 结束了以色列的特别见证，因此一些官方的見证就不再重要了。
It is good to know that, no matter how difficult the trials
or how disappointing the news. God is still on the throne and has everything
under control. We may not always understand His ways, but we know His sovereign
will is best.
很高兴知道，无论试探多么困难或者消息如何令人失望。上帝仍然坐在宝座上，祂在掌權。可能我们不常體會祂的道路，但知道祂仍以最好的旨意在掌权。
2. God Hears Our
Prayers (12:5–17)
2. 上帝听我们的祷告（12：5-17）
“And his ears are open unto their prayers” (1 Peter 3:12).
“祂的耳聽他们的祷告”（彼前3:12）。
The phrase “but prayer” is the turning point in the story.
Never underestimate the power of a praying church! “The angel fetched Peter out
of prison,” said the Puritan preacher Thomas Watson, “but it was prayer that
fetched the angel.” Follow the scenes in this exciting drama in Acts 12.
短语 “但是祷告”
是這故事的转折点。不要低估教会祈祷的力量！ 清教徒传教士多马·沃森（Thomas
Watson）说，“天使把彼得带出监狱，但是, 是祈祷羸得天使。” 緊隨使徒行传十二章的令人兴奋的戏剧讀下去.
Peter sleeping (vv. 5–6). If you were chained to two Roman
soldiers and facing the possibility of being executed the next day, would you
sleep very soundly? Probably not, but Peter did. In fact, Peter was so sound
asleep that the angel had to strike him on the side to wake him up!
彼得睡得很甜（5-6）。如果你與两名罗马士兵绑在一起，面对第二天可能會处死的情況下，你会睡得很好吗？可能不會，但是彼得行。事实上，彼得睡得很好，天使不得不打醒他！
The fact that Peter had been a prisoner twice before is not
what gave him his calm heart. For that matter, this prison experience was
different from the other two. This time, he was alone, and the deliverance did
not come right away. The other two times, he was able to witness, but this
time, no special witnessing opportunities appeared. Peter’s previous arrests
had taken place after great victories, but this one followed the death of
James, his dear friend and colleague. It was a new situation altogether.
彼得曾经有两次被囚, 都不能让他有這樣平静的心。因為这次上帝的參與，坐监狱的经验与其他两次都不同。这一次，他是独自一人，救赎没有立即出现。另外两次，他能够见证，但这次没有特别的见证机会出现。彼得以前的逮捕是在伟大的胜利之后发生的，但这一次是他亲爱的朋友和同事雅各的去世。完全是新的狀况。
What gave Peter
such confidence and peace? To begin with, many believers were praying for him
(Acts 12:12), and kept it up day and night for a week, and this helped to bring
him peace (Phil. 4:6–7). Prayer has a way of reminding us of the
promises of God’s Word, such as, “I will both lay me down in peace, and sleep;
for thou, Lord, only makest me to dwell in safety” (Ps. 4:8). Or, “Fear thou
not, for I am with thee. Be not dismayed, for I am thy God. I will strengthen
thee; yea, I will help thee; yea, I will uphold thee with the right hand of my
righteousness” (Isa. 41:10).
是什么使彼得有这样的信心和平靜？首先，许多信徒为他祷告（徒12:12），并且保持昼夜一个星期不停，这有助于使他心境平靜（腓 4：6-7）。祷告可以用来提醒我们記憶上帝应许的话语，例如：“我必然躺下睡觉，因为獨有祢主使我安然居住”（诗4：8）。或者，“你不要害怕。因为我與你同在，不要惊惶, 因為我是你的上帝，我必堅固你, , 我必幫助你, 我必用我公义的右手扶持你.”（赛41:10）。
But the main cause of Peter’s peace was the knowledge that
Herod could not kill him. Jesus had promised Peter that he would live to be an
old man and end his life crucified on a Roman cross (John 21:18–19). Peter
simply laid hold of that promise and committed the entire situation to the
Lord, and God gave him peace and rest. He did not know how or when God would
deliver him, but he did know that deliverance was coming.
但彼得有平靜的主要原因是他知道希律不能杀他。耶稣已经答应彼得，他要活着到老，到時被羅馬的十字架結束他的生命（翰21：18-19）。彼得简单地守住這诺言，完全依賴主，上帝使他平静安息。他不知上帝会如何或何时拯救他，但他确信救赎已经來到。
Peter obeying (vv. 7–11). Once again we behold the ministry of
angels (Acts 5:19; 8:26; 10:3, 7) and are reminded that the angels care for
God’s children (Ps. 34:7). The angel brought light and liberty into the prison
cell, but the guards had no idea that anything was going on. However, if Peter
was going to be delivered, he had to obey what the angel commanded. He probably
thought it was a dream or a vision, but he arose and followed the angel out of
the prison and into the street. Only
then did he come to himself and realize that he had been a part of another
miracle.
彼得的顺服（7-11等节）。再次，我们看到天使的事工（徒5:19; 8:26; 10：3,7），并被提醒我們天使會照顾上帝的兒女（诗34：7）。天使把光明和自由带到监牢之中，但卫兵却不知道发生什么事情。然而，如果彼得要被拯救，他就不得不順服天使所吩咐的。他或許认为这是梦或異象，但他仍然起来, 并跟随着天使離開监狱, 逃到街道. 只有後來他自己醒過來，才意识到這是另一个神迹的一部分。
The angel commanded Peter to bind his garments with his
girdle, and then to put on his sandals. These were certainly ordinary tasks to
do while a miracle is taking place! But God often joins the miraculous with the
ordinary just to encourage us to keep in balance. Jesus multiplied the loaves
and fishes, but then commanded His disciples to gather up the leftovers. He
raised Jairus’s daughter from the dead, then told her parents to give her
something to eat. Even in miracles, God is always practical.
天使吩咐彼得束腰，然后穿上凉鞋。这确实是在神迹正在进行時應該做平凡的事！但是上帝经常以平凡的事與神迹放在一起，是鼓励我们要參與使之保持平衡。耶稣行五饼和二鱼變多餵飽五千人的神跡后, 吩咐祂的门徒收集剩下的。耶穌行使耶魯的女儿从死里复活的神跡, 然后告诉她的父母给她吃东西。即使是在神迹中，上帝总是顧及要人做平凡的事。
God alone can do the extraordinary, but His people must do
the ordinary. Jesus raised Lazarus from the dead, but the men had to roll the
stone from the tomb. The same angel that removed the chains from Peter’s hands
could have put the shoes on Peter’s feet, but he told Peter to do it. God never
wastes miracles.
只有上帝能做非凡的事情，但祂的子民必须要做平凡的事。耶稣使拉撒路从死里复活，但是人必須把封閉坟墓的大石滚開。 把彼得的鎖链打開的同一天使，可以為彼得把鞋子放在他的脚上，但天使却告诉彼得自己做这件事。上帝永遠珍惜神迹。
Peter had to stoop before he could walk. It was a good
lesson in humility and obedience. In fact, from that night on, every time Peter
put on his shoes, it must have reminded him of the prison miracle and
encouraged him to trust the Lord.
彼得在走路之前必須要躬腰起身。这是谦卑和顺从的好教训。事实上，从那天晚上起，每当彼得穿上鞋子的时候，都必會提醒他监狱的神迹，并鼓励他相信主。
This deliverance took place at Passover season, the time of
year when the Jews celebrated their exodus from
救恩发生在逾越节，犹太人庆祝他們出埃及到曠野的那年的时间。使徒行传12章11節中所提到的事件与司提反谈到犹太人的出埃及记时所使用的一样（徒7:34）。彼得经历了新的 “出走” , 藉以說明上帝回答祂子民的祷告。
Peter knocking (vv. 12–16). As Peter followed the angel, God
opened the way, and when Peter was free, the angel vanished. His work was done,
and now it was up to Peter to trust the Lord and use his common sense in taking
the next step. Since it was the prayers of God’s people that had helped to set
him free, Peter decided that the best place for him would be in that prayer
meeting at Mary’s house. Furthermore, he wanted to report the good news that
God had answered their prayers. So Peter headed for the house of Mary, mother
of John Mark.
彼得敲门（12-16等节）。当彼得跟随天使，上帝為他們开路，当彼得自由时，天使便消失了。天使的工作已经完成了，现在是彼得相信主，靠他自己的常识走下一步。因為是上帝听取祂的子民的祷告，他才得自由，所以彼得决定最好的去的地方是在那里祷告聚会的玛丽家。此外，他還想告訢他們, 上帝已聼了他们的祷告的好消息。所以彼得前往约翰·马可母亲玛丽的家。
When you remember that (a) many people were praying, (b)
they were praying earnestly, (c) they prayed night and day for perhaps as long
as a week, and (d) their prayers were centered specifically on Peter’s
deliverance, then the scene that is described here is almost comical. The
answer to their prayers is standing at the door, but they don’t have faith
enough to open the door and let him in! God could get Peter out of a prison,
but Peter can’t get himself into a prayer meeting!
当你记得（a）许多人在祷告时，（b）他们正在认真地祷告，（c）他们日夜长达一个星期祈祷, 和（d）他们的祷告是专门针对彼得的拯救，然而, 此處的描述的境況几乎是喜劇性的。他们祈祷的回答---得救的人站在门口，但他们没有足够的信心去开门，让他进来！上帝可以让彼得离开监狱，但彼得却不能进入祷告会！
Of course, the knock at the door might have been that of
Herod’s soldiers, coming to arrest more believers. It took courage for the maid
Rhoda (“rose”) to go to the door, but imagine her surprise when she recognized
Peter’s voice! She was so overcome that she forgot to open the door! Poor Peter
had to keep knocking and calling while the “believers” in the prayer meeting
decided what to do! And the longer he stood at the gate, the more dangerous his
situation became.
当然，可能是希律士兵的来临的敲门聲，要逮捕更多的信徒。女仆罗达（“玫瑰”）勇敢地走到门口，但是当她认出是彼得的声音时，可想象她是多麼的惊喜！她甚至忘了給彼得开门！可怜的彼得不得不继续敲门及叫喊， 因為 “信徒們” 在祷告会上决定要做什么！彼得逗留在门口的时间越长，對他的情况就变得越危险。 The exclamation, “It is his angel!
” (v. 15) reveals their belief in “guardian angels” (Matt.
第15 節的感叹号 “他的天使!” 揭示了他们对 “守护天使”
的信念（太18:10; 来1:14）。在逻辑上的问题是, “为什么天使会來敲门打扰呢？” 他所要的只是要进去！可悲的是，好的神学者加上不信，往往会导致恐惧和混乱。
We must face the fact that even in the most fervent prayer
meetings there is sometimes a spirit of doubt and unbelief. We are like the
father who cried to Jesus, “Lord, I believe; help thou mine unbelief” (Mark
在必须面对这样的事实時，我们即使在最热烈的祷告会上，有时也会有屬靈的怀疑和不信。就像先祖, 我们向耶稣呼求，“主啊，我相信; 帮助我的小信“（可9:24）。耶路撒冷的圣徒相信上帝會回答他们的祷告，所以他们日夜地不住的禱告。但是，当應允到达门口时，他们又拒绝相信。上帝恩慈地尊重最弱的信心，但如果我们只要信靠上帝, 祂会做多做多少事。
Note the plural pronouns in verse 16: “They … opened the
door and … they were astonished.” I get the impression that, for safety’s sake,
they decided to open the door together and face together whatever might be on
the other side. Rhoda would have done it by herself, but she was too overcome
with joy. It is commendable that a lowly servant girl recognized Peter’s voice
and rejoiced that he was free. Rhoda surely was a believer who knew Peter as a
friend.
注意16節中的复数代词：“他们...打开门，並且...他们惊讶.” 我的印象是，为了安全起见，他们决定一起打开门，面对在另一边將會發生什麼事。罗达或許会自己去做，但是她被過分的興奮所控制。值得赞扬的是低下的女仆能认出彼得的声音，并高兴地他獲得自由。罗达肯定是信徒，认彼得為朋友。
Peter declaring (v.
17). Apparently everybody began to speak at once, and Peter had to silence
them. He quickly gave an account of the miracle of his deliverance and
no doubt thanked them for their prayer help. He instructed them to get the word
to James, the half-brother of the Lord, who was the leader of the
彼得宣称（第17节）。显然大家立刻开始说话，彼得不得不請他们靜默。他很快就说出了他被救出的神迹，並且毫无疑问地感谢他们為他得救的祷告。他吩咐他们把話傳給主的同父異母的兄弟雅各, 他是耶路撒冷教會的领袖 ( 太 13:55，徒15：13參考，加1:9）。雅各也是雅各书信的作者。
Where Peter went when he left the meeting, nobody knows to
this day! It certainly was a well-kept secret. Except for a brief appearance in
Acts 15, Peter walks off the pages of the book of Acts to make room for Paul
and the story of his ministry among the Gentiles. First Corinthians 9:5 tells
us that Peter traveled in ministry with his wife, and 1 Corinthians 1:12
suggests that he visited
彼得在离开会议後到何處去，直到今天没有人知道！这当然是必定要保密的秘密。除了在使徒行传15章中對彼得作简短介绍之外，他不再出現於使徒行传中，給保罗留下空間，也是保羅在外邦人中的事工。哥林多前书9章5節告诉我们，彼得与妻子同行旅行傳道，哥林多前书1連12節表示他访问了哥林多。在圣经中没有证据表明彼得曾访问过罗马。事实上，如果彼得在罗马建立教会，保罗就不可能去那里，因为保羅從不在其他使徒工作的地方再去傳教（马15：18-22）。此外，当他写罗马人書时，他肯定会提起彼得。
Before we leave this section, it would be profitable to
consider how Christians can best pray for those in prison, for even today there
are many people in prison only because they are Christians. “Remember them that
are in bonds, as bound with them” commands Hebrews 13:3. In other words, pray
for them as you would want them to pray for you if your situations were
reversed.
在离开本节之前，我们應考虑基督徒如何为监狱里的人祷告, 這是有益的，因为即使在今天仍有很多人只因为他是基督徒, 而被放在监狱里的。希伯来书13章3節這樣命令說, “你們要记念被捆綁的人, 好像与他们同受捆綁”。换句话说，如果你們在他們的情况裡，你们也祈望他们为你祷告。
We ought to pray that God will give them grace to bear with
suffering so that they might have a triumphant witness for the Lord. We should
ask the Spirit to minister the Word to them and bring it to their remembrance.
It is right to ask God to protect His own and to give them wisdom as they must
day after day deal with a difficult enemy. We must ask God that, if it is His
will, they be delivered from their bondage and suffering and reunited with
their loved ones.
我们应该祈祷，上帝会给他们恩惠，忍受痛苦，使他们能為主作得胜的见证。我们应该要求圣灵将主的话传给他们，放在他們的记憶裡。要求上帝保护自己的子民，賜予他們智慧，因为他们必须日复一日地处理敌人給他們的困难, 這是正确的。我们必须這樣问上帝，如果是祂的旨意，祂就要將他们從束缚和痛苦中解脱出来，並与他们的亲人重聚。
3. God Deals with Our
Enemies (
3. 上帝与我们的敌人交戰（12：18-25）：
“But the face of the Lord is against them that do evil” (1
Peter
“但耶和华的面对与恶者相反的人”（彼前3:12下）。
If the account had ended with Peter’s departure, we would
find ourselves wondering, “What happened to the prison guards and to Herod?” We
do not know at what time the angel delivered Peter, but when the next
quaternion arrived at the cell, imagine their consternation when they
discovered that the guards were there but the prisoner was gone! If the new
watch awakened the old watch, it was certainly a rude awakening for them! If
the old watch was already awake and alert, they must have had a difficult time
explaining the situation to the new watch. How could a chained prisoner escape
when there were four guards present and the doors were locked?
如果这事结束於彼得的离去，我们自己會這樣來思想：“在监狱守卫和希律之間會發生什麼？” 不知道天使在什么时候救出彼得，但是当下一批四名守衛到达牢房时，想象一下, 當囚犯逃走了, 而发现守卫還在那里，他们該是多麼的惊奇！若是新守衛唤醒了旧守衛，那肯定對他們的唤醒是无礼的！如果旧守衛已经是清醒並且機警，那么他们必须很难向新來的守衛解释當時的情况。当有四名警守看著, 并且门是锁住的，囚犯是被捆綁在一起的, 囚犯是怎麼逃跑的？
If a guard permitted a prisoner to escape, Roman law
required that he receive the same punishment that the prisoner would have
received, even if it was death (see Acts 16:27; 27:42). This law did not
strictly apply in Herod’s jurisdiction, so the king was not forced to kill the
guards, but, being a Herod, he did it anyway. Instead of killing one man to
please the Jews, he killed four and perhaps hoped it would please them more.
如果守卫允许囚犯逃跑，罗马法律规定，即使囚犯死亡，警衛也将受到與囚犯同样的惩罚（參 徒16:27; 27:42）。 該法律并没有严格适用于希律的審判权，所以国王是因故杀死卫兵, 因他是希律，反正他要这样做。他代替杀死一人来討好犹太人，而現在是杀死了四个人，也许他希望能让更多的討好他们。
“The righteous is delivered out of trouble, and the wicked
cometh in his stead” (Prov. 11:8). This truth is illustrated in the death of
Herod. While God does not always bring retribution this quickly, we can be sure
that the Judge of all the earth will do what is right (Gen. 18:25; Rev.
6:9–11).
“义人被摆脱了麻烦，恶人来了”（箴11：8）。这个真理在希律之死中得以说明。虽然上帝并不总是很快地报复，但我们可以肯定地球上的法官将会做正确的事（创18:25;启6：9-11）。
The people of Tyre and Sidon, who depended on the Jews for
food (see Ezra 3:7), had in some way displeased King Herod and were in danger
of losing this assistance. In true political fashion, they bribed Blastus, who
was in charge of the king’s bed chamber, and thus atrusted official; he in turn
convinced the king to meet the delegation. It was an opportunity for the proud
king to display his authority and glory, and for the delegates to please him
with their flattery.
依靠犹太人吃饭的轮胎和西顿人（见以西3：7）在某种程度上使希律王不满，并有失去这种援助的危险。以真正的政治形式，他们贿赂了布拉斯图斯，他负责国王的卧室，从而不信任官员;他又说服国王会见代表团。这位骄傲的国王，是展现自己的权威和荣耀的机会，也是代表们用奉承的方式来欢迎他。
The Jewish historian Josephus said that this scene took
place during a festival honoring Claudius Caesar, and that the king wore a
beautiful silver garment in honor of the occasion. We do not know what Herod
said in his oration, but we do know why he said it: he wanted to impress the
people. And he did! They played on his Herodian ego and told him he was a god,
and he loved every minute of it.
犹太历史学家约瑟夫（Josephus）说，这个场面发生在克莱狄斯凯撒节日的一个节日，国王穿着漂亮的银色服装来纪念这个场合。我们不知道希律在他的讲话中说什么，但是我们知道他为什么这么说：他想打动人们。他做到了！他们在希律堂的自我中扮演，并告诉他他是一个神，他每一分钟都喜欢。
But he did not give the glory to the Lord, so this whole
scene was nothing but idolatry. “I am the Lord: that is my name: and my glory
will I not give to another” (Isa. 42:8; see 48:11). Instead of Peter being killed
by Herod, it was Herod who was killed by Peter’s God! Perhaps the same angel
who delivered Peter also smote the king. Herod contracted some affliction in
his bowels and died five days later, according to Josephus. This was in AD 44.
但他并没有将荣耀归给耶和华，所以这整个场景只不过是偶像崇拜。 “我是耶和华，这是我的名，我的荣耀不会给别人”（以赛亚书42：8;见48:11）。而不是彼得被希律杀死，是希律王被彼得的神杀死了！也许彼得的同一位天使也打了王。根据约瑟夫的说法，Herod在他的肠内收缩了一些痛苦，五天后死亡。这是在公元44年。
This event is more
than a slice of ancient history, because it typifies the world and its people
today. The citizens of
这个事件不仅仅是一个古老的历史，因为它代表了世界和它的人民今天。轮胎和西顿的公民只关心一件事 - 得到足够的食物来喂饱肚子。可以肯定的是，食物对生命至关重要，但是当我们付出任何代价来获得食物时，我们做错了。通过奉承国王并称他为神，代表团知道他们可以得到他们想要的东西。
I cannot help but see in King Herod an illustration of the
future “man of sin” who will one day rule the world and persecute God’s people
(2 Thess. 2; Rev. 13). This “man of sin” (or Antichrist) will make himself god
and will command the worship of the whole world. But Jesus Christ will return
and judge him and those who follow him (Rev. 19:11–21).
我不禁要在希律王面前看见未来的“罪人”，他们有一天会统治世人，迫害上帝的子民（2 Thess。2; Rev. 13）。这个“罪人”（或敌基督）将会使自己成为神，并将指挥对全世界的崇拜。但是耶稣基督会回来审判他和追随他的人（启19：11-21）。
The world still lives for praise and pleasure. Man has made
himself his own god (Rom.
世界仍然以赞美和快乐为生。人已经使自己成为自己的神（罗1:25）。世界仍然生活在身体上，忽视了精神（见约翰一书2：15-17）。它通过武力和奉承而不是信仰和真理，有一天会被判断。
The church today, like
今天的教会，像以色列的老人一样，受到像希律王这样的使用权威来反对真相的人。从埃及的法老开始，上帝的子民常常受到专制统治者和政府的苦难，上帝一直保留了他在世界上的见证。上帝并不总是认定邪恶的官员，因为他审判希律王，但他一直在看他的子民，并且认为他们没有受苦，没有死。我们今天的自由被他们的束缚所购买。
The early church had no “political clout” or friends in high
places to “pull strings” for them. Instead, they went to the highest throne of
all, the throne of grace. They were a praying people, for they knew that God
could solve their problems. God’s glorious throne was greater than the throne
of Herod, and God’s heavenly army could handle Herod’s weak soldiers any day or
night! The believers did not need to bribe anyone at court. They simply took
their case to the highest court and left it with the Lord!
早期教会在高处没有“政治影响力”，也没有朋友为他们“拉绳”。相反，他们去了最高的宝座，恩典的宝座。他们是一个祈祷的人，因为他们知道上帝可以解决他们的问题。上帝的光荣王位大于希律王位，上帝的天国军队可以昼夜处理希律士的弱者！信徒不需要在法庭上贿赂任何人。他们只是把他们的案件交给最高法院，并与主一起离开了他！
And what was the result? “But the word of God grew and
multiplied” (Acts
结果是什么？ “但神的话增长倍增”（使徒行传12:24）。这是卢克的另一个摘要，或者是“进步报告”，这是从使徒行传6：7开始的（见9:31;
16：5; 19：20; 28:31）。卢克正在完成他的书的目的，并告诉我们教会如何从耶路撒冷的小起点传遍整个罗马世界。今天对我们的鼓励.
At the beginning of
Acts 12, Herod seemed to be in control, and the church was losing the battle.
But at the end of the chapter, Herod is dead and the church— very much alive—is
growing rapidly!
在使徒行传12开始时，希律似乎受到控制，教会失去了战斗。但是在本章末尾，希律死了，教会非常活跃 - 正在快速增长！
The secret? A praying church!
秘密？祈祷教会！
Missionary Isobel
Kuhn used to pray when in trouble, “If this obstacle is from thee, Lord, I
accept it; but if it is from Satan, I refuse him and all his works in the name
of
传教士Isobel Kuhn曾经在祈祷麻烦，“如果这个障碍来自你，主啊，我接受它;但是如果是撒但，我就以Cal髅的名义拒绝他和他所有的作品！“艾伦·雷德罗斯博士经常说：”让我们的下巴，我们的跪下 - 我们在胜利的一边！
God works when churches pray, and Satan still trembles “when
he sees the weakest saint upon his knees.”
當教会祷告时, 上帝就工作; “当撒但看到最軟弱的信徒用膝盖跪地上时”它會不停的颤抖着.
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