1572 英翻中 (使徒行傳6) Truth and Consequences 真理与后果 13/05/2026
親愛的主內訪友, 您們讀了使徒行傳一章八節: 8 " 但聖靈降臨在你們身上， 你們就必得著能力， 並要在耶路撒冷、 猶太全地， 和撒瑪利亞， 直到地極， 作我的見證。" 我們為主耶穌基督作見證了嗎? 見證主的復活, 主的再來! 主一定會守住祂的諾言 ----使徒行傳一章十一節下半段, . 祂要再來, 審判我們這些犯罪作惡的人. 朋友, 我們預備好了嗎?
Chapter 6 Truth and Consequences Acts 5 : 17 – 42 第六課 真理与后果 使 5：17 - 42
After Pentecost, the message of the resurrection of Jesus Christ spread
rapidly in Jerusalem
as Spirit-empowered witnesses shared the Gospel with the lost. Signs and
wonders accompanied the preaching of the Word, and no one could deny that God
was at work in a new way among His ancient people.
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 15 : 20 ; 16：2新英文欽定版）. 开始應驗这些话了。
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. 9:14 -17).
The English martyr Hugh Latimer said, "Whenever you see persecution, there
is more than a probability that truth is on the persecuted side."
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 5:17 -28)
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 13:45 ). The traditions of the fathers had not attracted
that much attention or gained that many followers in such a short time. It is amazing
how much envy can be hidden under the disguise of "defending the faith."
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 (8:26 ; 10:3,7; 12:7-11, 23; 27:23). The angels are servants
who minister to us as we serve the Lord (Heb. 1:14 ).
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 4:21
and Matt. 21:26 ). Yet, when
the apostles came in, the high priest boldly accused them of defying the law
and causing trouble. He would not even use the name of Jesus Christ, but
instead said "this name" and "this man's blood," lest by speaking His name he would defile his lips or
bring down the wrath of God (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. 2:14 -16). As this
"trial" progressed, the apostles became the judges and the council
became the accused.
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 5:29 -32)
2. 使徒：肯定真理（使 5：29-32）
The apostles did not change their convictions (4:19 -20). They obeyed God and
trusted Him to take care of the consequences. They could not serve two masters,
and they had already declared whose side they were on. Had they been diplomats instead
of ambassadors (2 Cor. 5:20 ),
they could have pleased everybody and escaped a beating. But they stood firmly for
the Lord, and He honored their courage and faith.
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 5:30 -32). Peter indicted the leaders for the death of Jesus
(see 3:13 -14; 4:10 ), and boldly affirmed once
again that Jesus Christ had been raised from the dead. Not only was Jesus
raised from the dead, but He was also exalted by God to heaven. The work of the
Holy Spirit in recent days was evidence that Jesus had returned to heaven and
sent His Spirit as He promised. The Sadducees certainly did not rejoice to hear
the apostles speak about resurrection from the dead.
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 2:33 -34; 5:31 ; Matthew 22:44; Mark 14:62; 16:19 ; Romans 8:34; Ephesians 1:20; Colossians
3:1; Hebrews 1:3; 8:1; 10:12 ;
12:2; and 1 Peter 3:22. Soon, Stephen would see Jesus standing at God's right
hand (Acts 7:55 ).
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;
5:31 ; 马太福音22:44;
马可福音14:62; 16:19 ;
罗马书8:34; 以弗所书1:20; 歌罗西书3：1;
希伯来书1：3; 8：1;
10:12 ; 12：2;
彼得前书3:22。等一會, 司提反(Stephen)他將看到耶稣站在上帝的右边（7:55）。
In his second sermon, Peter had called Jesus
"the Prince of life" (3:15 );
and here he called Him "a Prince and a Saviour." The word Prince means "a pioneer, one who
leads the way, an originator." The Sanhedrin was not interested in
pioneering anything; all they wanted to do was protect their vested interests and
keep things exactly as they were (see John 11:47 -52). As the “Pioneer of' life," Jesus saves us
and leads us into exciting experiences as we walk "in newness of life”(Rom.
6:4). There are always new trails to blaze.
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 2:10
calls Him "the Pioneer [captain] of their salvation," for our salvation
experience must never become static. The Christian life is not a parking lot;
it is a launching pad! It is not enough just to be born again; we must
also grow spiritually (2 Peter 3:18 )
and make progress in our walk. In Hebrews 12:2, Jesus is called "the Pioneer [author] ...of our faith," which suggests that He leads us into
new experiences that test our faith and help it to grow. One of the major themes
of Hebrews is "let us press on to maturity" (6:1, NASB), and we
cannot mature unless we follow Christ, the Pioneer,
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 (2:36 ; 3:19 -26;
4:10 -12) and promised that
the gift of the Spirit would be given to all who "obey Him." This
does not imply that the gift of the Spirit is a reward for obedience, for a gift
can be received only by faith. The phrase "obey Him" is the same as "obedient
to the faith" in 6:7, and means "to obey God's call and trust God's Son."
God does not suggest that sinners repent and believe; He commands it
(Acts 17:30 ).
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 (1:22 ; 2:24 , 32; 3:15 ,
26; 4:10 ), and He would
see them through.
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 5:33 -39) 3. 迦瑪列Gamaliel)：逃避真理（使 5：33-39）
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.
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 Rome . But did Theudas or Judas ever do the
things that Jesus did? Were they raised from the dead? With a clever twist of bad
logic, Gamaliel convinced the council that there was really nothing to worry
about! Trouble-makers come and go, so be patient.
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 18:21 ,NIV). There are times when being
neutral means making a quiet (and perhaps cowardly) decision to reject God's offer.
It is significant that the first group named among those who go to hell is
"the fearful" (Rev. 21:8), the people who knew the truth but were
afraid to take their stand.
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 5:40 -42) 4. 教会公告真理（使 5：40-42）
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. 11:24 ). Then
the apostles were commanded to stop speaking in the name of Jesus Christ lest
something worse happen to them. (Review Acts 2:22; 3:6, 16; 4:10 , 12, 17-18, 30.)
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. 5:10 -12). The opposition of men meant the approval of God and it was actually a privilege to suffer
for His name
(Phil 1:29 )
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 5:42 summarized the apostolic pattern
for evangelism, an excellent pattern for us to follow. 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. 5:15 -16).
Every Christian is a witness, either a good one or a bad one; and our
witness either draws others to Christ or drives them away. It is a good practice
to start each day asking the Lord for the wisdom and grace needed to be a loving
witness for Christ that day. If we sincerely look for opportunities and expect God
to give them to us, we will never lack for open doors.
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 Moody
Church Chicago , it was my joy to
lead a pastor to Christ, a gifted man who ministered to a wealthy congregation.
He went back to his church and began to share Christ, and numbers of his people
were saved. Then the denominational leaders stepped in and started to threaten
him with dismissal.
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 2:46 ). Paul
referred to a number of "house fellowships" when he greeted the
saints in Rome
(Rom.
16:5, 10, 11, 14). The early church took the Word 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 2:42 )
so that the sinners know what to believe and the new converts understand
why they believed. The message
cannot produce fruit unless the person understands it and can make an
intelligent decision (Matt. 13:18 -23).
Believers cannot grow unless they are taught the Word of God (1 Peter 2:1-3).
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, “Warren , please tell them about Jesus!" In
his clever and convicting book The Gospel Blimp, the late 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？
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