1568 英翻中 (使徒行傳2) Power from heaven ! 从上靣來的能力！ 9/5/2026
Power from heaven
! Acts 2 从上靣來的能力！ 使徒行传 第2章
"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."
“我们將不会通过批评或與这个世界妥協來改變这个世界，而是要以上帝的灵所點燃的生命的火炬來改善它。”
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. 教会等待圣灵（徒 2：1）
Pentecost means
"fiftieth" because this feast was held fifty days after the Feast of
First fruits (Lev.23:15-22). The calendar of Jewish feasts in Leviticus23 is an
outline of the work of Jesus Christ. Passover pictures His death as the Lamb of
God(1 Cor. 5:7;John 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.
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。
On the Feast of First-fruits, the
priest waved a sheaf of grain before the Lord; but on Pentecost, he presented
two loaves of bread. Why? Because at Pentecost, the Holy Spirit baptized the believers
and united them into one body. The Jewish believers received this baptism at
Pentecost, and the Gentile believers in the home of Cornelius (Acts10). 11risexv-Iainsthe
presence of two loaves of bread (see 1 Cor. 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。
2. The Church
Worshiping the Lord (Acts 2:2-13) 2. 敬拜主的教会（使徒行传2：2-13）
As we study the
events of Pentecost, it is important that we separate the accidentals from the
essentials. The Spirit came and the people heard the sound of rushing
wind and saw tongues of fire. The Spirit baptized and filled the
believers, and then spoke as they praised God in various languages. The Spirit
empowered Peter to preach, and then He convicted the listeners so
that 3,000 of them trusted Christ and were saved. Let's consider these
ministries one by one.
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. 聖靈的降臨. 在五旬节之前,
圣灵一直在世上作工，曾在创世记（创 1：1-2），及在旧约历史書(士 6：34;
撒上 16：13 中) 和在耶稣的生活和傳福音上作工（路
1：30-37; 4：1,14; 使 10:38）。 然而，现在可能有两个变化：圣灵会住在人心里，而不僅是临到他们，祂的存在将是永遠的，而不是暂时的（约
14：16-17）。因为要在耶稣死後，必从死里复活，在祂回到天上後,
圣灵才賜予, 所以祂不可能早日来临，（约 7：37-39; 16：7 等節）。 记住利未记23節中的犹太历法：逾越节，初熟之果節，然后才是五旬节。
There were three startling signs that
accompanied the coming of the Spirit the sound of a rushing wind, tongues of
fire, and the believers praising God in various languages. The word Spirit is
the same as ''wind'' in both the Hebrew and the Greek (John 3:8). The people
did not feel the wind; they heard the sound of a mighty wind. It
is likely the believers were in the temple when this occurred (Luke 24:53). The
word house in Acts 2:2 can refer to the temple (see 7:47). The tongues of fire symbolized the
powerful witness of the church to the people. Campbell Morgan reminds us that our tongues
can be set on fire either by heaven or by hell! (James 3:5-6) Combine wind and fire
and you have-a blaze !
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。
When you read about
"baptism" in the New Testament, you must exercise discernment to
determine whether the word is to be interpreted literally or symbolically. For
example, in Romans 6:3-4 and Galatians 3:27-28,the reference is symbolic since water
baptism cannot put a sinner into Jesus Christ. Only the Holy Spirit can do that
(Rom. 8:9; 1 Cor. 12:13; see Acts 10:44-48).Water baptism is a public witness
of the person's identification with Jesus
Christ, while Spirit baptism is the person and private
experience that identifies the person with Christ.
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。
It is important to note that
historically, the baptism of the Spirit took place in two stages: the Jewish
believers were baptized at Pentecost, and the Gentiles were baptized and added
to the body in the home of Cornelius (Acts 10:44-48; 11:15-17;and see Eph.
2:11-22). 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）
The Spirit filled (2:4). The filling of the
Spirit has to do with power or witness and
service(1:8). We are not exhorted to be baptized by the Spirit, for this is
something God does once and for all when we trust His Son. But we are commanded
to be filled with the Spirit (Eph. 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.
圣灵充满（2：4）。 圣灵的充滿与能力或见证和事奉有关（1：8）。 我们并没有受到圣灵的洗礼劝勉，因为当我们信靠上帝的儿子时，祂已一次做完。为了要有效地服侍上帝，及不断仰賴祂的力量, 我们被命令要被圣灵充满（弗 5:18）。 在五旬节，基督信徒被圣灵充满，且经历了祂的洗礼;
但從此之后，他们多次经历聖靈充滿（4：8,31; 9：17; 13：9），但不再要受靈洗。
Occasionally someone says, "What
difference does it make what words we use? The important thing is that we have
the experience !" I doubt that they would apply that same approach to any
other area of life such as medicine, cooking, or mechanics. What difference
does it make if the pharmacist uses arsenic or aspirin in the prescription, just
so long as you get well? Or if the mechanic installs an alternator or a
carburetor, just so long as the car works? 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？
The Holy Spirit has revealed God's
truth to us in words (1 Cor. 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。
The baptism of the Spirit means that I
belong to His body; the fullness of the Spirit means that my body belongs to
Him. The baptism is final; the fullness is repeated as we trust
God for new power to witness. The baptism involves all other believers, for it
makes us one in the body of Christ (Eph. 4:1- 6); while the fullness is personal
and individual. These are two distinct experiences and they must not be
confused.
圣灵的洗礼意味着我属于祂的身体; 圣灵的充满是我的身体属于祂的意思。洗礼只有一次;
當我们相信上帝赐新的能力来见证，聖靈的充满是不斷的。，因为洗禮使我们在基督成為一体, 所以它涉及到所有其他的信徒（弗
4：1-6）;而聖靈充满是个人和單獨的。它們是两个不同的经历，絕對不能混淆。
The Spirit spoke (2:4, 11). Note
that the believers were praising God , not preaching the Gospel, and that they used known languages,
not an "unknown tongue" (2:6, 8). Luke named fifteen different geographical
locations and clearly stated that the citizens of those places heard Peter and
the others declare God's wonderful works in languages they could understand. The Greek word translated
"language" in verse 6 and "tongue" in verse 8 is dialektos and refers to a language
or dialect of some country or district (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 when God confused
man's language (Gen. 11:1-9). God's judgment at Babel scattered the people, but
God's blessing at Pentecost united the believers in the Spirit. At Babel, the people were unable
to understand each other; but at Pentecost, men heard God's praises and
understood what was said. The Tower
of Babel was a scheme designed
to praise men and make a name for men, but Pentecost brought praise to God. The
building of Babel
was an act of rebellion, but Pentecost was a ministry of humble submission to
God. What
a contrast!
为什么上帝这样做？ 一方面，当上帝在人造巴别塔時困惑人的语言，而五旬节是上帝对巴别塔審判的逆转（创 11：1-9）。 上帝在人造巴别塔時的审判是使人分散，但上帝在五旬节給人的祝福使信徒在圣灵裡联合起来。 在巴别塔，人们无法相互了解; 但是在五旬节，人们同聲的赞美上帝，并且明白所说的话。 巴别塔的要旨在赞美人, 并高舉人的名; 但五旬节赞美上帝。 建筑巴别塔是反叛的行为，但是五旬节是谦虚的事奉上帝的事工。 多么美妙的对比！
Another reason for this gift of tongues was to let the people know that
the Gospel was for the whole world. God wants to speak to every person in his
or her own language and give the saving message of salvation in Jesus Christ.
The emphasis in the Book of Acts is on worldwide evangelization, "unto the
uttermost part of the earth" (1:8). "The Spirit of Christ is the spirit
of missions," said Henry Martyn," and nearer we get to Him, the more
intensely missionary we must become."
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)
他說明发生了什么事：圣灵降臨（14-21节）
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 in the
end times, in connection with "the day of the Lord." However, Peter
was led by the Spirit to see in the prophecy an application to the church. He
said, "This is that same Holy Spirit that Joel wrote about. He is
here!" Such an announcement would seem incredible to the Jews, because
they thought God's Spirit was given only to a few select people (see Num. 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. The invitation
is, "Whosoever shall call on the name of the Lord shall be saved"
(Acts 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)
他說明如何发生：耶稣活着（22-35等节）.
News travels fast in the East; and probably most of the adults in Jerusalem, residents and
visitors, knew about the arrest, trial, and crucifixion of Jesus of Nazareth. They also had
heard rumors of an "official announcement" that His followers had
stolen the body of Jesus just to make people think that He had kept His word
and been raised from the dead.
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 had indeed been raised from the
dead, and the resurrection proves that He is the Messiah! Peter gave them four
proofs of the resurrection of Jesus Christ of Nazareth, and then he called upon
them to believe on Christ and be saved.
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 and that He had performed many signs
and miracles. (On “Jesus of Nazareth," see 2:22; 3:6; 4:10; 6:14; 10:38;22:8;
26:9; also 24:5.) It was clear that God's hand was upon Him. They had heard Him
speak and had watched His life. They had even seen Him raise the dead, yet they
could find no fault in Him--and these things were not "done in a
corner"! (26:26)
他的第一証實耶稣基督“道成肉身”（22-24等节）。 彼得的聽众知道耶稣是拿撒勒城的居民, 真實的人，祂曾经行过许多標記和神迹。（在“拿撒勒人耶稣”，參 2:22; 3：6;
4:10; 6:14; 10：38; 22：8; 26：9; 也參 24：5）無可懷疑的是上帝的手行在耶穌身上. 他们听到耶穌講道，注視過祂的生活，甚至看见祂使死人復活，然而, 他们真的在祂身上找不到絲毫差错──这些事發生在"光天化日里” ！（26:26）
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）.
Peter's second proof was the prophecy of David (vv. 25-31). He
quoted Psalm 16:8-11, verses that obviously could not apply to David who was
already dead and buried. Being a prophet of God, David wrote about the Messiah,
that His soul would not remain in hades (the realm of the dead) or His body in
the grave where it would decay.
彼得的第二证明耶稣基督“道成肉身”証据是大卫的预言（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.
第三, 彼得的证据是信徒的见证（33节）。耶稣复活后，祂并没有在世界上到處顯现，只是向祂自己的門徒顯現，祂吩咐他們向别人证明祂活着（1：3, 22）。但这些证人是可靠的嗎？我们可以相信他们吗？当然可以！因為在基督复活之前，门徒甚至還不相信祂会从死里复活; 而他们自己還得被証實這事（可 16：9-14; 徒 1：3）。因为他们的信息只有引起官方的反对，甚至导致一些信徒的监禁和死亡, 所以, 他们说谎得不著什么。少數狂热分子可能会愿意相信和宣掦這谎言一些時間，但是数千人相信這信息，而这信息又被神迹所支持，你不能轻易地放過它。这些見证人是值得信赖的。
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).
第四, 彼得認证基督的复活是圣灵的存在（33-36等节）。根據他的逻辑。如果圣灵降臨世上，那必是上帝差遣祂了。约珥預言有一天圣灵将降臨，並且耶稣自己也应許将圣灵的恩赐送给祂的兒女（路 24：49; 约 14:26 和 15：26; 使 1：4）。但如果耶稣死了，祂就無法賜給圣灵。因此，祂必须活着。進一步而言，除非祂已经回到天上，否则祂不能差遣圣灵（约 16：7）; 所以, 耶稣必定已经升天了！要確保這証據, 彼得引用诗篇110篇1節的話，這節经文實在不能适用于大卫（註 太 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
killed her own Messiah! They committed the greatest crime in history! Was there
any hope? Yes, for Peter gave a third explanation that was good news to their hearts.
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）.
The Holy Spirit took Peter's message and used it to convict the hearts of the
listeners.(In Acts5:33and 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.
圣灵應用彼得的信息, 感動听众的心灵認罪（ 在 徒 5：33 和 7:54 節中，希腊文用不同的字詞来表示愤怒，更甚於認罪。）毕竟，如果認定对他们把弥赛亚钉十字架有罪，上帝將对他们要做什么！ 请注意，他们向其他使徒和彼得提出了他们的问题，因为所有十二人当天都参与了这个见证，彼得只是他們中平等的第一人。
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 as a "crooked
generation" that was under condemnation (Matt. 16:4;17:17; Phil. 2:15). Actually, the nation would have about forty years
before Rome would
come and destroy the city and the temple and scatter the people. History was
repeating itself. During the forty years in the wilderness, the new generation
"saved itself" from the older generation that rebelled against God.
Now, God would give His people another forty years of grace; and on that day, 3,000
people repented, believed, and were saved.
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. The Church Walking in the Spirit (Acts 2:42.41)
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).
信徒继续使用圣殿作为集会和事工的地方，但他们也在各种各样的家中见面。 如果要成长和成为有效的证人，3000位新的皈依者需要道德教训和与上帝子民的交往。 早期的教会不仅仅是使皈依者; 他们也门徒（马太福音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.
你在“使徒行传之书”中遇见的基督徒不会每周一次见面，像“照常服务”一样。 他们遇见dally（2:46），每天照顾（6：1），每天都会赢得灵魂（2:47）每天搜索圣经（17:11），并每天增加（16：5）。基督教信仰是一个日常现实，而不是每周一次的例程。 为什么？ 因为复活的基督对他们来说是一个活生生的现实，他的复活力量通过圣灵在他们的生命中工作。
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：“凡呼求上帝的名者，必得救”（使徒行傳2:21;罗马书10:13）。 你打电话了吗 你信耶稣基督救你了吗？
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