1
Ac 2:1-13.
英文原文
Ac 2:1-13.
DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE.
1-4. when the day of Pentecost was fully come--The fiftieth from the morrow after the first Passover sabbath
(Le 23:15, 16).
with one accord--the solemnity of the day, perhaps, unconsciously raising their expectations.
2
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2. 忽然，从天上有响声下来，好像一阵大风吹过等。「整幅描写生动有力，惟有目击者才能写出」[OLSHAUSEN]。声响的突发、强劲、弥漫，以最深的敬畏击中全体会众，从而完成他们领受属天之恩赐的准备。风是圣灵所熟悉的象征
(Eze 37:9; Joh 3:8; 20:22)。
但这并不是一阵真实的风。只是「好像」那样的声响而已。
英文原文
2. And suddenly there came a sound from heaven, as of a rushing mighty wind, &c.--"The whole description is so picturesque and striking that it could only come from an eye-witness" [OLSHAUSEN]. The suddenness, strength, and diffusiveness of the sound strike with deepest awe the whole company, and thus complete their preparation for the heavenly gift. Wind was a familiar emblem of the Spirit
(Eze 37:9; Joh 3:8; 20:22).
But this was not a rush of actual wind. It was only a sound "as of" it.
3
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Ac 2:3.
3. 又有舌头如火焰显现出来等——「分开的舌头」，即舌头形状、火焰般的显现，从一个共同的中心或根部升起，停留在那大会众每个人的头上：是圣灵如今以其全备丰富降在教会之上、即将借每种语言、遍及天下各族倾注而出的那燃烧之能力的美丽可见象征。
英文原文
3. cloven tongues, like as of fire, &c.--"disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company:--beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven!
4
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Ac 2:4.
4. 他们……说起……方言等——从下文看，是真实活生生的语言。所说的内容大概大家相同，是「神的大作为」，也许采用旧约福音诗歌中受灵感的字句；不过说话者本人对他们所说的内容一无所知，几乎可以肯定（参见
1Co 14:1-25的注释）。
英文原文
4. they . . . began to speak with . . . tongues, &c.--real, living languages, as is plain from what follows. The thing uttered, probably the same by all, was "the wonderful works of God," perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on
1Co 14:1-25).
5
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Ac 2:5.
5-11. 那时，有虔诚的犹太人，从天下各国来，住在耶路撒冷——看来并非永久定居（见
Ac 2:9），
但所用之语似乎暗示不止为守这一次节期的短暂造访。
英文原文
5-11. there were dwelling at Jerusalem Jews, devout men out of every nation--not, it would seem, permanently settled there (see
Ac 2:9),
though the language seems to imply more than a temporary visit to keep this one feast.
9
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9-11. 帕提亚人等——以最远的东方帕提亚人为起点，这一列举愈来愈向西推移，直到犹太；接着是西方各国，从加帕多家到旁非利亚；然后是南方各国，从埃及到古利奈；最后，撇开一切地理上的考量，将革哩底人和阿拉伯人放在一起。这一列举显然意在传达一种普世性的印象[BAUMGARTEN]。
英文原文
9-11. Parthians, &c.--Beginning with the farthest east, the Parthians, the enumeration proceeds farther and farther westward till it comes to Judea; next come the western countries, from Cappadocia to Pamphylia; then the southern, from Egypt to Cyrene; finally, apart from all geographical consideration, Cretes and Arabians are placed together. This enumeration is evidently designed to convey an impression of universality [BAUMGARTEN].
14
Ac 2:14-36.
Ac 2:14-36.
彼得首次公开传讲基督。
14-21. 彼得和十一个使徒站起——也许站在其余人的前面。
英文原文
Ac 2:14-36.
PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST.
14-21. Peter, standing up with the eleven--in advance, perhaps, of the rest.
15
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15. 这些人不是醉了——意思不是说十一个使徒，而是指全体门徒。
而是现在是巳初——上午九时。 （参
Ec 10:16; Isa 5:11; 1Th 5:17）。
英文原文
15. these are not drunken--meaning, not the Eleven, but the body of the disciples.
but the third hour--nine A.M. (see
Ec 10:16; Isa 5:11; 1Th 5:17).
17
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17. 在末后的日子——指弥赛亚的日子
(Isa 2:2)；
因为这日子结束了所有预备性的安排，构成了神国度在地上的最终安排。
我要将我的灵浇灌——与此前一切时代仅有的几滴形成对比。
凡有血气的——此前仅限于亚伯拉罕的后裔。
儿子……女儿……少年人……老年人……仆人……使女——不分性别、年龄或阶层。
要看异象……要做异梦——这只是迁就圣灵在古经纶下、即预言发出时运行的方式；因为在新约中，异象和异梦与其说是常规，不如说是例外。
英文原文
17. in the last days--meaning, the days of the Messiah
(Isa 2:2);
as closing all preparatory arrangements, and constituting the final dispensation of God's kingdom on earth.
pour out of my Spirit--in contrast with the mere drops of all preceding time.
upon all flesh--hitherto confined to the seed of Abraham.
sons . . . daughters . . . young men . . . old men . . . servants . . . handmaidens--without distinction of sex, age, or rank.
see visions . . . dream dreams--This is a mere accommodation to the ways in which the Spirit operated under the ancient economy, when the prediction was delivered; for in the New Testament, visions and dreams are rather the exception than the rule.
19
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19. 我要显出奇事等——指耶路撒冷毁灭前将有的征兆（参
Lu 21:25-28
注释）。
英文原文
19. I will show wonders, &c.--referring to the signs which were to precede the destruction of Jerusalem (see on
Lu 21:25-28).
21
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21. 凡求告主名的，就必得救——这指向犹太国家解体之后救恩经纶的永久确立。
英文原文
21. whosoever shall call on the name of the Lord shall be saved--This points to the permanent establishment of the economy of salvation, which followed on the breaking up of the Jewish state.
22
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22-28. 神已经印证的人——更准确的译法是「被认证」「被证明」或「被证实为从神而来的」。
借着异能……神借他——这并非如有人所说的对主神迹的贬低观点，也不矛盾
Joh 2:11，
而是严格地符合他从降卑到荣耀的进程，也符合他在
Joh 5:19
中的话。这里着重阐述基督的这一方面，是要向犹太人展示拿撒勒人耶稣的全部历程是以色列的神的命定与作为[ALFORD]。
英文原文
22-28. a man approved of God--rather, "authenticated," "proved," or "demonstrated to be from God."
by miracles . . . which God did by him--This is not a low view of our Lord's miracles, as has been alleged, nor inconsistent with
Joh 2:11,
but is in strict accordance with His progress from humiliation to glory, and with His own words in
Joh 5:19.
This view of Christ is here dwelt on to exhibit to the Jews the whole course of Jesus of Nazareth as the ordinance and doing of the God of Israel [ALFORD].
23
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23. 定旨先见——神对其中一切步骤的固定计划和完全预知。
你们就借着无法之人的手把他钉在十字架上杀了——基督谋杀者的罪何等鲜明地与将他交在他们手中的永恒旨意相调和！
英文原文
23. determinate counsel and foreknowledge--God's fixed plan and perfect foresight of all the steps involved in it.
ye have taken, and by wicked hands have crucified and slain--How strikingly is the criminality of Christ's murderers here presented in harmony with the eternal purpose to surrender Him into their hands!
24
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24. 原不能被他拘禁——荣耀的宣告！「活人」确实不可能留在死人之中
(路 24:5)；
但此处的不可能，似乎是指着预言的保证——他必不见朽坏。
英文原文
24. was not possible he should be holden of it--Glorious saying! It was indeed impossible that "the Living One" should remain "among the dead"
(Lu 24:5);
but here, the impossibility seems to refer to the prophetic assurance that He should not see corruption.
27
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27. 因你必不将我的灵魂撇在阴间——即其离开身体的状态(参
路 16:23
注释)。
也不叫你的圣者见朽坏——即在坟墓中。
英文原文
27. wilt not leave my soul in hell--in its disembodied state (see on
Lu 16:23).
neither . . . suffer thine Holy One to see corruption--in the grave.
28
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28. 你已将生命之道指示我——即复活的生命之道。
你必叫我因见你的面——即在荣耀中；
得着满足的快乐——从整个上下文及第十六篇诗的实际字句来看，这是很清楚的。
英文原文
28. Thou hast made known to me the ways of life--that is, resurrection-life.
thou shalt make me full of joy with thy countenance--that is, in glory; as is plain from the whole connection and the actual words of the sixteenth Psalm.
29
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29-36. 大卫……既是死了，也葬埋了等——彼得被圣灵充满，在这第十六篇诗中看见了一位圣者，他那高度奉献和崇高属灵的生命，得了这样的保证为冠冕：他虽要尝死味，却必不见朽坏而复活，并被接纳进入神面前那有福的相交之中。既然这显然不适用于大卫，那就只能指着另一位，就是大卫被教导要期待的那位——以色列宝座的最终坐者。(因此，那些——为数不少的——以大卫本人为这篇诗的主题、并以为所引的话只在更卓越的意义上指基督的人，恰恰使使徒的全部论证归于无效。)随后，这篇诗被宣告仅在耶稣身上才得着了它唯一恰当的应验——他们正是他复活升天的见证人；而升天的他借着手所浇灌下来的圣灵，为这一切盖上了无误的印记，这甚至是当时站在那里听他的数千人所亲眼见证的。弥赛亚升天并坐在神右手的进一步例证，取自
诗 110:1——
大卫不可能是在说自己，因为他的尸骨仍埋在坟墓中。
英文原文
29-36. David . . . is . . . dead and buried, &c.--Peter, full of the Holy Ghost, sees in this sixteenth Psalm, one Holy Man, whose life of high devotedness and lofty spirituality is crowned with the assurance, that though He taste of death, He shall rise again without seeing corruption, and be admitted to the bliss of God's immediate presence. Now as this was palpably untrue of David, it could be meant only of One other, even of Him whom David was taught to expect as the final Occupant of the throne of Israel. (Those, therefore, and they are many, who take David himself to be the subject of this Psalm, and the words quoted to refer to Christ only in a more eminent sense, nullify the whole argument of the apostle). The Psalm is then affirmed to have had its only proper fulfilment in JESUS, of whose resurrection and ascension they were witnesses, while the glorious effusion of the Spirit by the hand of the ascended One, setting an infallible seal upon all, was even then witnessed by the thousands who stood listening to Him. A further illustration of Messiah's ascension and session at God's right hand is drawn from
Ps 110:1,
in which David cannot be thought to speak of himself, seeing he is still in his grave.
36
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36. 故此——即总括一切而言。
以色列全家当确实地知道——因为在这第一篇讲辞中，呼吁是正式地向以色列全家——即当时存在的神的国——发出的。
确实地知道——借着无可争辩的事实、已应验的预言，以及圣灵为这一切所盖的印记。
神已经立他——因为彼得的目的，是要向他们表明，这些事件并非干扰了以色列神的安排，而是他自己的崇高作为。
为主，为基督了。你们钉在十字架上的这位耶稣，神已经立他——「刺在末尾」 [BENGEL]。
仅仅向他们证明耶稣是弥赛亚，可能使他们内心毫无改变。但使他们确信他们所钉死的那一位，已被神的右手高举，并被立为大卫在灵里所敬拜、万膝都要跪拜的「主」，以及神的「基督」——这便是要使他们「仰望他们所扎的，并为他哀号」。
英文原文
36. Therefore--that is, to sum up all.
let all the house of Israel--for in this first discourse the appeal is formally made to the whole house of Israel, as the then existing Kingdom of God.
know assuredly--by indisputable facts, fulfilled predictions, and the seal of the Holy Ghost set upon all.
that God hath made--for Peter's object was to show them that, instead of interfering with the arrangements of the God of Israel, these events were His own high movements.
this same Jesus, whom ye have crucified--"The sting is at the close" [BENGEL]. To prove to them merely that Jesus was the Messiah might have left them all unchanged in heart. But to convince them that He whom they had crucified had been by the right hand of God exalted, and constituted the "LORD" whom David in spirit adored, to whom every knee shall bow, and the CHRIST of God, was to bring them to "look on Him whom they had pierced and mourn for Him."
37
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37-40. 觉得扎心——这是
亚 12:10
应验的开始，其完全的成就要留到「以色列全家都要得救」的那日(参
罗 11:26
注释)。
弟兄们，我们当怎样行？——这正是那真正的痛悔和孩子般受教之心的美好态度——发现自己整个过去的生活不过是一连串可怕错误之后，只求今后能被归正，无论所涉及的改变和所要求的牺牲如何。大数的扫罗也是如此
(徒 9:6)。
英文原文
37-40. pricked in their hearts--the begun fulfilment of
Zec 12:10,
whose full accomplishment is reserved for the day when "all Israel shall be saved" (see on
Ro 11:26).
what shall we do?--This is that beautiful spirit of genuine compunction and childlike docility, which, discovering its whole past career to have been one frightful mistake, seeks only to be set right for the future, be the change involved and the sacrifices required what they may. So Saul of Tarsus
(Ac 9:6).
38
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38. 你们各人要悔改——这个词表示心思的改变，此处包括领受福音，作为他们当时正在经历之心思转变的恰当结果。
奉耶稣基督的名受洗，叫你们的罪得赦——作为那赦免的可见印证。
就必领受所赐的圣灵
英文原文
38. Repent--The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing.
baptized . . . for the remission of sins--as the visible seal of that remission.
39
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39. 因为这应许——即圣灵的应许，借那升天的救主赐下，作为新约最大的福气。
并一切在远方的人——指外邦人(如
弗 2:17)，
但「先是犹太人」。
英文原文
39. For the promise--of the Holy Ghost, through the risen Saviour, as the grand blessing of the new covenant.
all afar off--the Gentiles, as in
Eph 2:17),
but "to the Jew first."
40
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40. 彼得还用许多话作见证，劝勉他们说——因此我们在此所见的，只是彼得讲辞的摘要；虽然从下文看来，所省略的只是较为实践性的部分、那些贴近人心的呼吁。
你们当救自己脱离这弯曲的世代——仿佛彼得已经预见整个民族无可救药的顽梗，便要让他的听众赶紧为自己逃脱，以保自己的救恩。
英文原文
40. with many other words did he testify and exhort--Thus we have here but a summary of Peter's discourse; though from the next words it would seem that only the more practical parts, the home appeals, are omitted.
Save yourselves from this untoward generation--as if Peter already foresaw the hopeless impenitence of the nation at large, and would have his hearers hasten in for themselves and secure their own salvation.
41
Ac 2:41-47.
徒 2:41-47.
基督教会的美好开端。
41-47. 于是领受他话的人就受了洗——「要说一天之内如何能为三千人施洗——按照古来完全浸入水中的做法——实在困难；何况在耶路撒冷附近，除了汲沦溪和几个池子之外并无水源。这一困难只能假定他们当时已经采用洒水礼，或在屋内的大水器中施洗。在河中或大量水中正式的浸礼，大概只在地形方便之处才举行」 [OLSHAUSEN]。
那一天，门徒约添了三千人——作为圣灵这一新制度的国度，何等合宜的开创！
英文原文
Ac 2:41-47.
BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH.
41-47. they that gladly received his word were baptized--"It is difficult to say how three thousand could be baptized in one day, according to the old practice of a complete submersion; and the more as in Jerusalem there was no water at hand except Kidron and a few pools. The difficulty can only be removed by supposing that they already employed sprinkling, or baptized in houses in large vessels. Formal submersion in rivers, or larger quantities of water, probably took place only where the locality conveniently allowed it" [OLSHAUSEN].
the same day there were added to them about three thousand souls--fitting inauguration of the new kingdom, as an economy of the Spirit!
42
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42. 都恒心遵守——「持续不断地专注于」。
使徒的教训——「教导」；他们将自己交托于使徒的教导，因为他们在尚未成熟的初阶中，这些教导对于那突然间被纳入可见门徒身分的庞大群众之坚固是不可或缺的。
彼此交接——取其最广的意义。
擘饼——固然不单指主的晚餐，而更可能是一同分享的俭朴饭食，主的晚餐大概与之联合举行，直到后来因着滥用和逼迫，才停止了这共同饭食。
祈祷——大概是固定的祷告时间。
英文原文
42. continued steadfastly in--"attended constantly upon."
the apostles' doctrine--"teaching"; giving themselves up to the instructions which, in their raw state, would be indispensable to the consolidation of the immense multitude suddenly admitted to visible discipleship.
fellowship--in its largest sense.
breaking of bread--not certainly in the Lord's Supper alone, but rather in frugal repasts taken together, with which the Lord's Supper was probably conjoined until abuses and persecution led to the discontinuance of the common meal.
prayers--probably, stated seasons of it.
43
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43. 众人都惧怕——一种深沉的敬畏临到全会众。
英文原文
43. fear came upon every soul--A deep awe rested upon the whole community.
44
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44. 信的人都在一处，凡物公用——(参
徒 4:34-37
注释)。
英文原文
44. all that believed were together, and had all things common--(See on
Ac 4:34-37).
46
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46. 天天——遵守犹太人礼拜的时辰。
在殿里——更准确的译法是「在家里」(旁注)，即私下，与他们在圣殿的敬拜相对，而是在某个或某些固定的聚会之处。
且在家中擘饼——「欢呼」。
存着欢喜诚实的心用饭
英文原文
46. daily . . . in the temple--observing the hours of Jewish worship.
and breaking bread from house to house--rather, "at home" (Margin), that is, in private, as contrasted with their temple-worship, but in some stated place or places of meeting.
eat their meat with gladness--"exultation."
and singleness of heart.
47
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47. 赞美神——「你只管去欢欢喜喜吃你的饭，心中快乐喝你的酒，因为神已经悦纳你的作为」
(传 9:7， 亦见
徒 8:39
注释)。
得众民的喜爱——以他们可爱的品行，赢得了所有观察他们之人的赞赏。
主将得救的人——即耶稣，作为教会荣耀的元首和统治者。
天天加给他们——不断地加添；即加给信徒的可见群体，虽然「给教会」一词在最古老的抄本中缺失。
得救的人——更准确的译法是「那些正在得救的人」。「年轻的教会在其外在形式上，甚至在教义上，都没有多少独特之处：其少数成员唯一的区分原则，就是他们都承认那被钉十字架的拿撒勒人耶稣为弥赛亚。这一宣告若仅仅作为一个赤裸裸的声明出现，便毫无重要性可言，在那种情形下也永远无法形成一个能遍布整个罗马帝国的团体。它之所以获得价值，只是因为圣灵的大能——当使徒传讲时，这大能也临到听者身上；因为圣灵将这宣告从人的心底带出
(林前 12:3)，
如同燃烧的火焰使他们的灵魂因爱而火热。因此，借着这圣灵的大能，我们看见初期的基督徒不仅处于活跃的团契之中，而且内心也被改变了：天然人的狭隘观念被打破；他们凡物公用，视自己为一家人」 [OLSHAUSEN]。
英文原文
47. Praising God--"Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works"
(Ec 9:7,
also see on
Ac 8:39).
having favour with all the people--commending themselves by their lovely demeanor to the admiration of all who observed them.
And the Lord--that is, JESUS, as the glorified Head and Ruler of the Church.
added--kept adding; that is, to the visible community of believers, though the words "to the Church" are wanting in the most ancient manuscripts.
such as should be saved--rather, "the saved," or "those who were being saved." "The young Church had but few peculiarities in its outward form, or even in its doctrine: the single discriminating principle of its few members was that they all recognized the crucified Jesus of Nazareth as the Messiah. This confession would have been a thing of no importance, if it had only presented itself as a naked declaration, and would never in such a case have been able to form a community that would spread itself over the whole Roman empire. It acquired its value only through the power of the Holy Ghost, passing from the apostles as they preached to the hearers; for He brought the confession from the very hearts of men
(1Co 12:3),
and like a burning flame made their souls glow with love. By the power of this Spirit, therefore, we behold the first Christians not only in a state of active fellowship, but also internally changed: the narrow views of the natural man are broken through; they have their possessions in common, and they regard themselves as one family" [OLSHAUSEN].
Ac 2:1-13.
圣灵的 降临—— 门徒 说方言—— 众人的 惊奇。
1-4. 五旬节到了——从第一个逾越节安息日的次日起计算的第五十日
(Le 23:15, 16)。
同心合意——这日的庄严，或许在无意之间提高了他们的期望。