(1) The apostles went through 40 days of training by Jesus, learned to wait and pray and saw the result — the miraculous baptism of the Spirit and the conversion of thousands instantly. They even dared to go to the temple now. How would John and Peter feel about the arrest? Were they prepared for it?
They were afraid before (Peter denied Jesus before these people three times), but they weren’t now? Why?
(2) The absence of Jesus’ body must have been a very disturbing event to the religious leaders. What might the religious leaders be thinking when they heard of the resurfacing of the apostles out of their hiding, the miracle at Pentecost, the growing number of disciples and now the blatant challenge of the apostles by not only worshipping as usual at the temple, but healing and preaching as if it were their territory? As they asked, “By what power or what name did you do this?” (4:7), they of course knew the answer. Why then did they ask such a question to the apostles? What was the intention?
(3) Reflect on the response of Peter:
a. How did he refer to the act of healing of the cripple?
b. As expected, he pointed out that he healed in the name of Jesus and he highlighted the following:
- Jesus is from Nazareth
- He is the Christ (i.e. the Messiah)
- They crucified Him
- God raised Him from the dead
- The prophecy of Psalm 118:22 is now fulfilled
If you were a skeptic among them, would you have any ground to dispute Peter? Why or why not?
(4) While the above facts may be indisputable, how then could Peter connect these directly to his assertion in v. 12, namely:
a. Salvation is found in no one else, and
b. No other name is given to men by which we must be saved?
(5) How then should we respond to other religions, as when people in general like to say, “All religions are the same”?
(6) What is the main message to you today?
本週我們繼續研讀使徒行傳。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 使徒們經過耶穌40天的教導後學習等候禱告，並看到成果 — 親身經歷了聖靈奇妙的洗禮和目睹上千的群眾立時的歸信耶穌。現在他們甚至敢膽到聖殿去。故此，在被捉拿時他們有何感受？他們早有心理準備嗎？他們曾畏縮懼怕過（彼得曾在人面前三次不認主），現在為什麼這樣不同？
(2) 耶穌的身體不見了，這對這些宗教領袖來說，是一件非常不安的事。當他們聽到使徒們從匿藏之所現身在群眾面前，五旬節後大行神蹟，信徒人數日增，現更有使徒不單如常地到聖殿敬拜，還作醫治和講道，視聖殿為他們的地盤，明顯地公然向他們挑戰。你認為他們會怎樣想？他們問使徒：「你們用甚麼能力，奉誰的名，作這事呢？」其實他們是知道答案的。為何他們仍要這樣問？用意何在？
(3) 請反複思想彼得的回答：
a. 他怎樣形容這殘疾人得醫治這件事？
b. 他明說他是奉耶穌的名醫治那人的。同時他特別提到以下幾點：
i. 耶穌來自拿撒勒；
ii. 祂是基督（就是彌賽亞）；
iii. 他們釘祂在十字架上；
iv. 神已叫祂從死裡復活了
v. 這就應驗了詩篇118:22
假設你是他們當中的一位，你可會有什麼理由來質疑彼得呢？為什麼？
(4) 以上所說的都是不容置疑的事實。彼得怎樣將這些事實接連在第12節，說：
a. 救恩只從一人而來；除祂以外，別無拯救；
b. 在天下人間沒有賜下別的名，我們可以靠著得救。
(5) 通常人總愛說：「所有宗教都是一樣的」。我們對其他宗教該有怎樣的回應？
(6) 今天你得到什麼重要的信息？你可以怎樣應用出來？
I find Acts 4 a very interesting chapter in that these poor religious leaders were made to face their crime. They thought they had gotten rid of Jesus for good. Little did they anticipate that He would really come alive. Worse, they are now confronted by His disciples, those “unschooled, ordinary men” (Acts 4:13).
As I mentioned in preceding Bible study materials, the absence of Jesus’ body must have been a very disturbing event to these religious leaders. What might the religious leaders be thinking when they heard of the resurfacing of the apostles out of their hiding, the miracle at Pentecost, the growing number of disciples and now the blatant challenge of the apostles by not only worshipping as usual at the temple, but healing and preaching as if it were their territory? As they asked, “By what power or what name did you do this?” they of course knew the answer. Why then did they ask such a question to the apostles? Well, what else could they ask? What else could they say? What else could they do?
They really only had two options. One was to submit to the convicting of the Holy Spirit in their hearts. The evidence was undeniable—they killed the Author of Life; they rejected the “stone”. Now, even with the mention of the name of Jesus, the crippled was healed. Peter powerfully asserted that “there is no other name under heaven given to men by which we must be saved” (Acts 4:12). Sadly, choosing to repent and be saved by this name was not an option. The only option remained was “to kick against the goads” (Acts 26:14). That they did.
Down the centuries, many have chosen to kick against the goads, and they are not confined to those who persecute Christians, but so-called Christians who deny that Jesus is the only name unto salvation. When you care to study the biographies of some of the noted liberal Christian leaders, you will find that many of them are children or grandchildren of missionaries who had given their lives to reach the lost in a totally foreign land with the same message that Peter preached. But now many of their children and grandchildren deny that Jesus is the only way to salvation.
I was listening to Brahms’s Requiem last Sunday before I headed to church. He is one of my favorite composers. Of course theologically, I do not care much about requiem music, because it always begins a prayer for the dead. But Brahms would have none of that. Not because he was brought up as a Protestant, but sadly because he did not believe in life after death. In fact, he did not even believe Jesus as the only Savior of the world. As a result, he purposely omitted the name of Christ in the lyrics of his Requiem. When he was challenged by Conductor Reinthaler, he would not budge. Arias such as I know that my Redeemer liveth were a later insertion by Reinthaler into his German Requiem. He said to Reinthaler, “I would dispense with passages like John 3:16.” In a letter, Dvořák disclosed his concerns regarding Brahms's religious views: “Such a man, such a fine soul—and he believes in nothing! He believes in nothing!” Well, the saddest thing was he did not believe in Jesus Christ.
讀到使徒行傳第四章，我有一種涼快的感覺，因為這些置耶穌於死地的宗教領袖們，現在被迫要面對他們的罪行。他們滿以為已除掉了耶穌，沒有預料到祂真的會復活過來，更絕對沒有想到會被這群沒有學問的小民，耶穌的門徒，振振有詞的指控。
正如我在今天的經文默想中所指出，耶穌的身體不見了，這對這些宗教領袖來說，是一件非常不安的事。當聽到使徒們從匿藏之所現身在群眾面前，在五旬節大行神蹟，信徒人數日增，現在他們不單如常地到聖殿敬拜，還作醫治和講道，視聖殿為他們的地盤，明顯地公然向他們挑戰，你認為這些宗教領袖會怎樣想呢？他們問使徒：「你們用甚麼能力，奉誰的名，作這事呢？」其實他們是知道答案的。為何他們仍要向使徒們這樣問？其實他們還可問、還可說些什麼話呢！
他們其實只得兩個選擇。一是誠實的認罪，因為證據確鑿，他們確是殺死了生命的主、他們確是掉棄了這房角石。現在，只靠著祂的名，連瘸腿的也被醫好了。彼得有力的宣告：「除祂以外，別無拯救，因為在天下人間，沒有賜下別的名，我們可以靠著得救」(4:12) 。可惜的是，認罪，靠耶穌的名以至得救是他們的惡心所絕對不能接受的。餘下的選擇，惟有繼續「用腳踢剌」吧！(26:14)
這二千多年來，人類仍然選擇用腳踢剌。這不限於反對基督教的人繼續逼迫跟隨耶穌的人，更包括那些自稱是基督徒，卻不承認在天下人間，除了耶穌以外，再沒有賜下別的名，我們可以靠著得救。我有機會讀到一些自由新派的基督教領袖的家庭背景，才得悉他們竟是為主受苦，甚至殉道的宣教士的後代。他們的受苦或殉道正是因為他們篤信彼得所傳的這名，是世人唯一可以靠著得救的。他們的後代，在安舒學府的環境中，竟否認耶穌是世人唯一的救主。
前兩天在往主日崇拜的途中，我收聽到勃拉姆斯的「德意志安魂曲」，其音調實在美。我當然不同意安魂曲替已死的人禱告的神學，勃拉姆斯也是不同意。他的理由與我的不同：他根本不相信死後有永生，他甚至不相信耶穌基督。故此，他刻意不放耶穌基督的名字在這曲的歌詞中。今日我們聽到的這曲部份有關救主的內容，是指揮家Reinthaler後來加上的。當Reinthaler質問他為何不提基督耶穌的名時，勃拉姆斯竟回答說：「若是可以，我連約翰福音三章十六節也要删除。」作曲家Dvorak (德沃夏克) 曾在書信中表示他對勃拉姆斯的婉惜：「如此的一個人 — 一個美好的靈魂，竟然甚麼也不相信！」當然，最可惜的是，他不相信耶穌是惟一的救主！
(1) From the description in v. 13 about their deliberation, can you tell what the core problem with these religious leaders was?
(2) In their opinion, what kind of people might be qualified to teach the word of God and to be used by God to perform miracles? To what extent is it still the problem with Christians, including yourself?
(3) What had caused these accusers to have, “nothing to say” in v. 14?
(4) In this generation where Evangelical Christians are somewhat suspect in the eyes of the world, what is the one thing that can cause skeptics to have, “nothing to say”?
(5) The people saw the miracle and these religious leaders acknowledged it too. Yet, their responses were very different. Why? What then should your attitude be towards miracles?
(6) John and Peter’s famous statement that “whether it is right in God’s sight to obey you rather than God” deserves our reflection:
a. What was the thing that the leaders asked them to obey?
b. How did it conflict with what God has asked them to obey?
c. In our days, there are many things that our culture is imposing on us that are in conflict with God, whether it be at school, at work and in the society. Can you cite three of them and see how you might apply the principle above?
d. What might be the thing that the “law” of our land is imposing on us that is in blatant violation of the Scripture? How can we learn from Peter and John in this case?
(7) Why were Peter and John let go?
(8) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 第13節描述那些宗教領袖的商議。你知道他們問題的癥結是什麼嗎？他們認為怎樣的人才有資格來講解神的話，才會被神用來行神蹟的？現在的基督徒（包括你在內）在什麼程度上仍有這樣的想法？
(2) 是什麼使這些想控告他們的人「無話可駁」（第14節）？
(3) 這世代的人對福音派的基督徒仍有點信不過的態度。有那一件事能使這些持懷疑態度的人變得「無話可駁」呢？
(4) 群眾目睹了神蹟；這些宗教領袖也承認果有其事，然而他們有非常不同的回應。原因何在？那你對神蹟該持什麼態度？
(5) 讓我們反複思想約翰和彼得的名言：「聽從你們，不聽從神，這在神面前合理不合理？」
a. 這些宗教領袖要求他們聽從什麼？
b. 這與神要他們遵守的要求有什麼衝突？
c. 今天不論是在學校、職場和社會的文化中都有許多與神之道相違的事強加在我們身上。你能列舉其中三項？你會如何回應？
d. 在我們所居之地有什麼「律法」是明顯與聖經真理相違的？我們該怎樣學習彼得和約翰的回應？
(6) 為何他們釋放彼得和約翰？
(7) 今天你得到什麼重要信息？你可以怎樣應用出來？
There is a growing recognition among Christians to stand up for the truth in the face of more and more blatant attacks on Biblical principles by the secular society and sometimes even the government, especially in the areas of same-sex marriage and abortion. This is good in that Christians are no longer taking an indifferent attitude as if they had nothing to do with us and it would be fine for us to hide behind the four walls of the church building. It is not even relevant whether the North American nations were originally established under God or not, we are the prophetic voice that needs to be sounded in order to warn the nations and to steer them toward God.
Among these expressions of our concern toward all these oppressive initiatives and/or laws by the government, I have discovered an equally prominent voice of concern towards the possible loss of tax exemption status by the church. I find this very interesting because this would never be the concern of the first believers who taught us to obey God rather than man (Acts 4:19). They never enjoyed such a privilege nor would they ever have dreamed of such a possibility. I find that such a concern in fact reflects a very erroneous attitude toward God and our giving to Him. Are we concerned that if this tax exemption is removed, it will plunge all churches into financial difficulties? Or, are we concerned that we will not be able to receive deductions to lessen our taxable income? I rather welcome such a removal of exemption, because our offerings would be more genuine.
In the last few years, I have witnessed a group of brothers and sisters donate a sizeable amount of money to help reach the Muslims for Christ in a certain city outside of North America. Because of the location of the ministry, no tax exemption receipts are issued, but it has not deterred them from the continuation of their regular and sizeable giving. This is in fact a true expression of our obedience to God.
近年在北美的基督徒似乎警覺到在面對社會和政府不斷增加對聖經真理的攻擊，需要站出來表明立場，特別在同性戀和墮胎之類的政策上。這是好的，因為這表明基督徒不再以為這些與自己無關；以為我們可以躲在教會的四面牆壁中安然度日。其實，北美的國家是否曾以神立國並不是重要；重要的是，基督徒有責任作時代的先知，向世人發出警告，呼籲國民回轉歸向神。
在這些呼聲和講論中，我發覺竟然混雜了對政府可能有一天取消教會免稅地位的關注。我覺得這關注可笑，因為初期的使徒堅稱「順從神、不順從人」，絕對不希罕政府有任何的優待、絕不會關心這樣的事情。這樣的關注倒反映出今天信徒在奉獻上的偏差態度。我們是否以為教會不能再發免稅收條就會破產嗎？還是我們擔心自己要多付稅款？老實說，我情願看到教會不能再發免稅收條，這樣，我們的奉獻就顯得真誠了。
這幾年，我有機會目睹一群關心向回教徒宣教的弟兄姊妹，一直繼續以不太少的金錢支持這(不能獲得免稅收條) 的海外事工。這是「順從神、不順從人」的表現。
The response by the early church to Peter and John’s account gives us a glimpse about their corporate life:
(1) How did the church respond immediately to the account given by Peter and John? How (not what) did they pray?
(2) Can you divide their prayers into meaningful sub-divisions?
a. V. 24 is adoration: Why did they start with adoration and why did they focus on the sovereignty of God in response to the report?
b. Vv. 25-26 is a quote from Psalm 2:1-2: How did they make a point by point correspondence with this Psalm in vv. 27-28? What was their conclusion in echoing their adoration?
c. Vv. 29-30 is their request: Without looking at their request, what might your request be under the circumstances? Compare yours with that of the early church. What can you learn from their request?
(3) What can you learn from the pattern and the contents of their prayer?
(4) What was the result of their prayer?
(5) Did you focus your answer on the phenomenon or on their boldness? What is more important?
(6) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這一段經文記載了彼得和約翰被釋放後，初期教會的回應，讓我們看到當時教會的團體生活：
(1) 彼得和約翰陳述事情的經過後，教會立時怎樣回應？他們如何禱告？（問題不是：他們禱告些什麼？）
(2) 你能按他們的禱告分成不同中心的小段嗎？
a. 24節是敬拜：他們為何以敬拜為開始？聽到使徒的陳述後，他們為何以神的至高至尊為中心？
b. 25、26節引自詩篇2:1-2：在27、28節他們如何逐點回應詩篇的話？
c. 29、30節是他們向神的祈求：假設你不知道他們祈求的內容，你在那環境下會祈求什麼？若與初期教會的祈求作對比，你會從他們的祈求學到什麼？
(3) 從他們禱告的形式和內容，你學到什麼？
(4) 他們的禱告帶來什麼果效？
(5) 你的回答重心是放在當時發生的現象還是他們的膽量呢？何者更重要？
(6) 今天你得到什麼重要信息？你可以怎樣應用出來？
I have met a few persecuted Christians in my life, but I have never been one myself. Yes, I have been mocked at, I have been sworn at, and I have been driven out of the house with a broom, but compared to what Peter, John and other disciples faced, I would not even call these acts against me as persecution. So, as I read about the courage and joy that these apostles had in Acts 4, I was indeed amazed. How the church prayed, subsequent to the imprisonment and release of John and Peter, was truly amazing too.
I often wonder, what I would have prayed in their situation. Of course, I would have given thanks for the release and I might even have mimicked them in praising and thanking God. But what about praying for what would happen next? I’d probably pray something like this: “Lord, protect us and save us from persecution.” But these first disciples prayed, “(E)nable your servants to speak your word with great boldness.” (Acts 4:29)
Great boldness? These disciples felt that they were not bold enough! Their focus was not on themselves or their safety, their primary focus was on speaking God’s word, so that the gospel may be spread. Their desire was to see the wider spread of the gospel, and therefore they prayed for even greater boldness.
We often wonder why the church is so weak today. We often wonder too, why our evangelism is so ineffective. I think it is time you and I learn to pray like the first disciples.
我有機會認識一些曾被(甚至仍被) 逼迫的基督徒，不過我自己卻不是他們當中的一位。對，在傳福音時，我曾稍嘗被人用粗言咒罵、被人用掃把逐出門外，但絕不能與他們相比。所以，當我讀到使徒們的膽量和喜樂時，真叫我敬服。不過，他們在被拿得釋放後與眾門徒的禱告卻叫我十分的詫異(使徒行傳4章) 。
我曾想到，如果我處身在他們當時的情景，我會怎樣禱告呢？我當然會為得釋放而感謝神，也會像他們的敬拜讚美神。不過跟著我會這樣的禱告：「神阿，保守我脫離迫害我的人的手。」然而，初期的信徒卻是這樣的禱告：「叫祢僕人大放膽量，講祢的道……」(NIV把4:29譯為 “ great boldness”) 。
Great Boldness (大的膽量) ！這些門徒尚看自己的膽量不夠！他們根本不顧自己的生命安危，單以福音為念。他們心切的要把福音廣傳，故此祈求能有更大的膽量。
今天，我們常常感歎教會如此的軟弱，我們傳福音又沒有多大的果效；或許我們應該學初期的門徒這樣的禱告祈求。
(1) What does it mean to be “one in heart and in mind”? In what ways can we, believers, express our oneness in heart and mind? Think of at least three times in which you have seen this oneness in the church?
(2) The phrase, “from time to time” (v.34 in some versions of the NIV) is more of a paraphrase, but it does point to the fact that the believers might not have sold all they had, but as the need arose and as prompted by the Holy Spirit, they would continue to sell part or all of their possession. Nonetheless, the facts remain:
a. No one claimed that any of his possessions was his own
b. They shared everything they had
c. There was no needy persons among them
d. From time to time, i.e. continuously, believers were disposing part or all of their possessions and entrusting the proceeds into the hands of the apostles, and
e. The apostles distributed them according to needs.
What might have been the motives behind such actions? List three at least.
Among those you have listed (and they might include the expectation of Jesus’ immediate return, a genuine love for one another, or the understanding that all they had was not theirs, but God’s) which might be the most important motive and one that you should learn to have?
(3) As we know, these apostles were humans too and would make mistakes, including being manipulated by phony claims of need (in chapter 6, they did show negligence over caring for the widows). Why then would people still sell their possessions and entrust them (like Barnabas) to the apostles? Why did they not worry about abuse? What can you learn from them about your own attitude:
a. On tithing?
b. On how you would manage your possessions?
(4) What is the main message today, and how would you act on it?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 「一心一意」是什麼意思？我們身為信徒可怎樣顯出我們是一心一意的？請起碼想到三樣是你在教會裡看得到的。
(2) 34 節的「人人將田產房屋都賣了」，英譯本是「久不久有人將田產房屋都賣了」。這表示當時的信徒不一定賣盡他們的所有，而是在有需要時，在聖靈的感動下，他們是會繼續變賣部份或全部產業的。當時的情況是：
a. 沒有一人說他所有的東西都是自己的；
b. 他們凡物公用；
c. 他們中間沒有缺乏的人；
d. 久不久，就是連續性的有信徒變賣自己的部份或全部產業，將所得的價銀交在使徒們的手中；
e. 使徒按照各人所需用的，分給各人：
– 這些行動的背後推動力是什麼？請起碼提出三樣。
– 在你所提到的（如：期望耶穌立即再來，彼此的真愛心，或他們明白到所擁有的都不是屬他們的，而是屬神的），你認為那一樣最重要，是你該學習得到的？
(3) 我們從聖經得知這些使徒們都是人，是會犯錯的，包括他們會誤信那些假稱有缺乏的人，以及在第六章他們在供給的事上忽略了寡婦。為何信徒如巴拿巴還變賣他們的產業將價銀交給使徒呢？為何他們不擔心那些價銀會被濫用或誤用呢？從他們的身上你如何反省自己對：
a. 什一奉獻和
b. 管理自己財物的態度？
(4) 今天你得到什麼主要信息？你會有什麼行動？
I find it interesting to note that repeatedly the apostles were labeled by the people of Jerusalem as people not worthy of their respect.
When the apostles were filled with the Spirit and spoke in tongues on the day of Pentecost, the people were amazed for sure, but they were even more amazed (in fact, “utterly amazed”), and asked, “Are not all these men who are speaking Galileans?” (Acts 2:7)
Then, when Peter and John were able to perform miracles, the religious remarked that “they were unschooled and ordinary” (4:13).
But when thousands came to believe in their message, they began to devote themselves to the teachings of these unschooled apostles (2:42). This was a clear indication of their conversion — putting their trust not in human wisdom, but in the very Word of God which was passed on by the Lord Jesus to these apostles. That was not too surprising to me.
What is truly surprising to me was when they practiced sharing all things in common and sold their possessions, including land and “brought the money and put it at the apostles’ feet” (Acts 4:37).
I would have no problem submitting to the spiritual authority of these apostles, and I would have no problem following their teachings, but to entrust them with money — lots of money, it would be a different story. They were mere Galileans, uneducated and inexperienced certainly in business. None of them had anything close to an MBA. How on earth would they know how to manage such a large sum of money (which consisted of proceeds from the sale of numerous pieces of property)? How on earth would they know how to devise wise measures to prevent abuse, as they “distributed to anyone as he had need” (Acts 4:35).
Indeed, they did make a mistake even in the fair handling of the daily distribution of food to widows among them.
Yet, no one was deterred to continue to sell their possessions as prompted by the Holy Spirit.
I think it is a great lesson for us to learn and that is ultimately our offering is not to men, not to the leaders, not to the church, but to God, and God alone.
I have seen Christians who diverted or withheld their offering from their church because they either disliked those in leadership or they disagreed with the contents of the approved budget. They wanted to be in control of their offering, not knowing that once offered, the money is not theirs any more, it belongs to God.
我發覺路加似乎是要刻意的告訴我們，這些使徒一直被當時的社會所少看的。在他們被聖靈充滿時，各人說出各地的方言，叫群眾感到驚訝。但路加刻畫他們的驚訝是在乎：「這說話的不都是加利利人麼？」(2:7)
及後，當彼得與約翰行神蹟醫好那生來瘸腿的人，那些宗教領袖也是看不起他們「原是沒有學問的小民」(4:3) 。
這與那些因使徒所傳講的福音而相信的人有很大的分別。他們一信，就願意「恆心遵守使徒的教訓」(2:42) 。這是他們真心悔改信主的表現：不再相信人的智慧，單單相信主耶穌由使徒所傳給他們的教訓。使徒本身是否有學問全不重要。
但是相信他們的信息是一回事，相信到一個地步「人人將田產房屋都賣了，把所賣的價銀拿來，放在使徒腳前」(4:37) ，信徒凡物公用，就毫不簡單了。
我相信去順服使徒的屬靈權柄不會是太難的；恆心遵守他們的教訓也是理所當然的，但把金錢—大量的金錢放心由他們管理？他們真的祇是加利利人(即是從鄉下來的) ，既是沒有學問的小民，更不是企業家。他們中間肯定沒有人拿到MBA的，那有知識管理這樣大量的金錢？幾千人把房屋田產賣掉所得的數目真不少呢！
他們怎曉得使用？投資？在「照各人所需的，分給各人」的管理上，如何曉得防止濫用呢？
事實證明，他們真的有出錯，在供應寡婦飯食的事上未能公平的處理(見6:1) 。
但奇怪的是，信徒似乎沒有因此停止凡物公用、停止作這樣的奉獻。這正反映他們確認所獻的是單單奉獻給神和祂的家的心態，與領袖無關。
我遇到一些信徒往往因不喜歡在教會作帶領的，或不同意教會的預算，就停止什一奉獻給神的家。這是與初期教會的榜樣相違的。他們想要控制所奉獻的，不曉得，一經獻上，就全屬神的了。
(1) Do you think Ananias and his wife were true believers? Why or why not?
(2) We do not know how much they kept back from the proceeds of sale, and perhaps, not a lot since everyone would know how much a parcel would have fetched. In any case, what then was their motive for offering what was probably not too small an amount of money to the church?
(3) What was their sin: Not giving all the proceeds of sale or not telling the truth?
(4) Note that the word, “kept back” is translated “steal” in Titus 2:10. Why would such a sin deserve the punishment of death?
(5) We all know that a husband and wife have become one. Can you blame his wife for lying with the husband? What should she have done in the first place? What if Ananias insisted on his way? Would what Peter said in 4:19 apply here? Why or why not?
(6) Did their death necessarily signify loss of salvation? (See 1 Co. 5:5)
(7) In your opinion, why do divine disciplines not seem as obvious and instant these days?
(8) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 你認為亞拿尼亞和他的妻子撒非喇都是真誠信主的信徒嗎？為什麼？
(2) 我們不知道他們把賣田產的價銀私自留下了多少，大概不會很多吧，因為人人對一份田產的賣價總有個概數。不管怎樣，他們拿了一筆相當大的款項交給教會的動機是什麼？
(3) 他們犯了什麼罪？是沒有交出全部價銀，還是說謊？
(4) 注：「私自留下」的原文用字在提多書2:10 譯為「私拿」，英譯為「偷」。為何這罪要受死的刑罰？
(5) 我們都知道夫婦二人成為一體。你能怪責他的妻子與丈夫一起說謊嗎？你認為她首先該怎樣做？若亞拿尼亞堅持己意，她又該怎做？彼得在4:19 說的話可以應用在這實例上嗎？
(6) 他們的死是否就表明他們會失去救恩？（參閱林前5:5）
(7) 為何現今神的管教不是那麼明顯和立時的？你的意見如何？
(8) 今今天你得到什麼重要信息？你可以怎樣應用出來？
As we read and reflect on the tragedy of Ananias and Sapphira in Acts 5, let also examine our own motive in following Christ with these insightful words by Amy Carmichael:
Many crowd the Savior’s kingdom,
Few receive His cross;
Many seek His consolation,
Few will suffer loss.
For the dear sake of the Master,
Counting all but dross,
For the dear sake of the Master,
Counting all but dross.
Many sit at Jesus’ table,
Few will fast with Him,
When the sorrow-cup of anguish
Trembles to the brim.
Few watch with Him in the garden,
Who have sung the hymn,
Few watch with Him in the garden,
Who have sung the hymn.
Many will confess His wisdom,
Few embrace His shame.
Many, should He smile upon them,
Will His praise proclaim;
Then, if for a while He leave them,
They desert His name,
Then, if for a while He leave them,
They desert His name.
But the souls who love Him truly,
Let woe come or bliss,
These will count their dearest hearts’ blood
Not their own, but His.
Savior, Thou who thus hast loved me,
Give me love like this,
Savior, Thou who thus hast loved me,
Give me love like this.
當我們今天思想到亞拿尼亞夫婦的悲劇時，讓我們藉著以下一首賈艾梅所寫的詩歌作反思，看看我們跟隨主的動機與心態是否合神的心意。
眾人湧進主的國度,十架少人負；
眾人爭奪主的賞賜,世界有誰辭？ 人雖無心走主道路,仍想主祝福，
人雖無心走主道路,仍想主祝福。
眾人都慕得主榮耀,羞辱少人要；
眾人都愛同主掌權,損失有誰願?
幾乎無人因主緣故,看萬事如土。
幾乎無人因主緣故,看萬事如土。
多人都貪享主甘旨,少有願禁食；
多人都喜登主寶座,少有願飄泊。 同祂唱詩雖然有人,儆醒卻不能。
同祂唱詩雖然有人,儆醒卻不能。
眾人都想同主高貴,卑賤卻都畏。
當主凡事為他預備,他就大讚美。 當主稍微求他一點,就立發怨言。
當主稍微求他一點,就立發怨言。
但那誠實愛主的人,禍福都不問；
就是他們寶貴心血,也願為主捨。 求主給我這樣心志,赤忠忘生死。
求主給我這樣心志,赤忠忘生死。
(1) Vv. 12-17 give us an exciting picture, as crowds gathered and the apostles appeared to be performing miracles even in the temple court area (Solomon’s Colonnade was on the east side of the temple):
a. Luke mentioned that “no one dared join them”, in spite of their miracles and the high regard of the people. Why was that? Did it have anything to do with what was described in v. 11?
b. At the same time, others did join them. What then might be their difference?
(2) It appeared that the arrest of the apostles was sparked by “jealousy” (v. 17). Do you think jealousy was the root cause or the immediate cause? What do you think the root cause was? (Consult v. 28 as well.)
(3) Reflect on why the angel of the Lord told the apostles to “Go, stand in the temple courts and tell the people the full message of this new life” (v.20).
(4) Luke’s narrative of how the leaders (stressing the full assembly of them) were all set to put the apostles on trial only to discover them at the temple court is quite humorous. What would you expect them to do and say? Compare what they said and what Gamaliel said. How did Gamaliel differ in his response with the rest?
(5) Reflect on Peter’s reply and see
a. How he tailored his response to the Jews and
b. What you can learn from Peter in telling the “full message” of this new life, by
- Affirming their obedience to God, rather than man
- Accusing them of killing Jesus on a tree
- Asserting that God (of their fathers) raised Jesus from the dead
- Asserting that God has exalted Jesus to His own right hand
- Asserting that He is now Prince (Ezek. 34:24, 37:25 and Isa. 9:6) and Savior
- Asserting that He is to give repentance and forgiveness of sins to “Israel”
- Asserting that the apostles were not the only witness, but the Holy Spirit was also
- Asserting that God will give the Holy Spirit to those who obey Him
(6) How did they eventually deal with the apostles and how did the apostles react to their treatment? Would you be rejoicing if you were the apostles? Why or why not?
(7) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 12-17 節描繪著一幅很有動感的圖畫：使徒們施行許多神蹟奇事，群眾齊集在聖殿的外院內（所羅門的廊下位在聖殿的東邊）：路加提到使徒們廣行神蹟，備受眾人的尊重，但沒有一個敢貼近他們。為何會這樣？與11節所說的有關嗎？不過同時有許多人歸信主。兩者的分別何在？
(2) 看來使徒再次被捉拿是因大祭司與撒都該人的「忌恨」（17節）。你認為忌恨是根源的因由或是近因？你認為根源的因由是什麼？（參閱28節）
(3) 請反複思想主的使者吩咐使徒們「去站在殿裡，把這生命的道，都講給百姓聽」的意思。
(4) 路加記載那些領袖們（特別提到他們叫齊公會的人和眾長老）各事就緒地要提使徒們上庭受審，卻聽到差役稟報他們不在監裡，而是在殿裡。這一幕是相當的攪笑。你想原本他們打算怎樣做？這與迦瑪列的回應有何不同？
(5) 請反複思想彼得的回應（29-32節）。留意
a. 他的回應如何針對猶太人？
b. 你從彼得宣講的全套生命的道有何學習？
Ø 堅定要順從神，不是順從人的
Ø 指責他們殺害耶穌在木頭上
Ø 明確肯定神（就是他們祖宗的神）已經叫祂復活了
Ø 現在祂是君王（結34:24，37:25和賽9:6）和救主
Ø 祂要將悔改的心和赦罪的恩賜給以色列人
Ø 使徒們不是唯一的見証人，聖靈也為這作見証
Ø 神必賜聖靈給凡順從祂的人
(6) 那些領袖們最後怎樣處理使徒？使徒對如此的對待有何反應？你若是使徒，你會心裡歡喜嗎？為什麼？
(7) 今天你得到什麼主要信息？你可以怎樣應用出來？
I admire the open-mindedness of Gamaliel. As part of the Sanhedrin and a well honored teacher of the law, he would have to be part of the Sanhedrin that brought on the crucifixion of the Lord. All the subsequent events leading up to the arrest of the apostles were indeed very troubling to these leaders, because all the evidence was stacked against them, proving that they had indeed crucified the Messiah. But their jealousy (Acts 5:17) and their unrepentant, guilty conscience only served to harden their hearts to the point that they thought they could stamp out this lingering problem by also putting the apostles to death.
In the heat of the moment, one cooler head prevailed. He was Gamaliel. As much as he was well respected, to stick his neck out for these apostles was not only political suicide, but real suicide. The crowd could turn against him in an instant.
Yet, he was bold enough to suggest that “But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God” (Acts 5:39). In essence, he was suggesting that there was a possibility that Jesus was the Christ!
I have no idea if Gamaliel eventually became a follower of Christ, but one of his great followers did! (Acts 22:3) It would not surprise me a bit that he did too.
This reminds me of a story told in class by a professor. He shared with us his ongoing dialogue with one of the leading liberal scholars of half a century ago, by the name of Thomas C. Oden. Because Oden had an open mind, he eventually assumed a more conservative stand and abandoned the old ecumenicalism of the World Council of Churches.
I was equally impressed with the dialogue between another professor of mine, Norman Wright (the Bishop of Durham) and Antony Flew (the father of modern atheism). Flew eventually abandoned his atheism some years before his death in 2010, because he too had an open mind and was determined to follow “where the evidence leads”.
The non-judgmental approach of the two professors serves as a model for me in how to lovingly deal with people who might disagree strongly with me in my evangelical faith.
讀到迦瑪列的一番話時，我對他有點的尊敬。他身為公會的領袖之一，亦是一位百姓所敬重的教法師(5:34) ，相信他是有份定耶穌的罪，把祂送上十架被釘死的。故此，現在發生的一連串事件，相信叫他感到非常的困惑。使徒的話句句證據確鑿，他們所釘死的確是彌賽亞。其他的領袖因忌恨(5:17) 和硬心，埋沒內心的控訴，一心一意要澈底剷除禍根，連使徒也想殺掉。
在這眾人惱怒填胸的時刻，迦瑪列卻能保持他的冷靜。雖知道自己德高望重，但在此時為使徒說話仍是危險的。群眾可以反過來攻擊他的。但他仍有膽量提醒群眾：「若是出於神，你們(非我們) 就不能敗壞他們；恐怕你們倒是攻擊神了。」(5:39) 言下之意，他認為耶穌真有可能如使徒所見證的，真的復活了。他這樣說豈不是「政治自殺」嗎？
我不曉得迦瑪列的政治前途如何？他會否至終跟從耶穌，像他的門生保羅一樣(22:3)？
這叫我想起多年前在神學院上課時，聽到教授所分享的一件事。他提到有機會與一位著名的新神學派領袖對話。經過很多年後，這位新派領袖(Thomas Oden) 終於改變過來，成為篤信聖經的神學家。
我又想起另一位教授，他有機會與被譽為這時代「無神論之父」的Antony Flew對話，最終Flew在臨死前，宣告自己不再是無神論者(參Antony Flew之There is a God一書) ，全因他追尋真理的態度是 “follow where the evidence leads”( 跟隨證據的指引而行) 。
這兩位教授對不信、甚至反對我們純正信仰的人的忍耐和耐性，足以成為我們的榜樣。
(1) Judging from the accounts of the previous 5 chapters, how much had the early church grown, in terms of number, by now?
(2) We learned earlier in 4:34 that “there were no needy persons among them.” So why were some of the widows being overlooked? What is meant by being “overlooked”?
(3) Why were the overseas widows (immigrants to the Greek world) overlooked, and not the native Jewish widows?
(4) If you were one of the apostles (and they were all Jewish), how would you respond to such a complain?
a. Set up a committee to investigate
b. View the complaint as a nuisance
c. Consider such an act as a typical reaction of a minority
d. Focus only on caring for those who feel hurt and seek to remedy the situation right away
What was the Apostles’ choice of action?
(5) Why did the Twelve choose not to get involved in this ministry directly? What can we learn from their emphases?
(6) Since they seemed to put ministry of the word above that of waiting on tables, why would they need to select people who were “known to be full of the Spirit and wisdom” to take on the latter ministry and even lay hands on them? What is the message for the church today?
(7) The church has now become a multi-cultural church, and since this issue has an ethnic overtone, apart from the spiritual criteria, whom would you choose to take up this new responsibility in order to appear to be fair?
(8) Surprisingly, the group of seven chosen all bore Greek names, not one bore a Hebrew name (Marshall, TNTC, Acts, 127). What does it tell you about the mentality of the early church? How can we emulate them?
(9) What is the main message to you today?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 按前五章的記載計算，這時的早期教會人數已增至多少？
(2) 4:34 說：「內中也沒有一個缺乏的」。為何現在發生有些寡婦在供給事上被忽略？「忽略」是什麼意思？
(3) 不是本地的猶太人寡婦而是那些外來的寡婦（從希臘文化世界來的移民）被忽略。為何會如此？
(4) 你若是其中一位使徒（全部是猶太人），你會怎樣回應這樣的怨言？
a. 成立委員會去調查？
b. 視怨言為麻煩、討厭？
c. 認為這些怨言只是一小撮人常有的表現？
d. 立刻照顧那些被忽略的寡婦，並尋求補救方法？
使徒選擇那一個行動？
(5) 為何十二使徒決定不直接插手處理這事？他們特別提及他們的首要職責。我們有何學習？
(6) 既然他們看傳道事工比管理飯食為重，為何還要挑「被聖靈充滿，智慧充足的人」來擔任管理事宜，甚至按手在他們頭上呢？在這方面現今的教會應如何學習他們？
(7) 初期的教會現已成為一個多元文化的教會，這事件亦帶有種族色彩。除了要有屬靈條件外，為要公平處理，你會選擇怎樣的信徒來負起這職責呢？
(8) 出乎意料地，被揀選的七人小組每個成員的名字都是希臘而非希伯來文(Marshall, TNTC, Acts,127)。從這一點你可得知早期教會信徒的心態嗎？
(9) 今天你得到什麼主要信息？你可以怎樣應用出來？
Indeed, if I were one of the leaders handling the dispute concerning the complaints against the neglect over the daily distribution of food to the Grecian Jewish widows, I would (in my heart) look upon it as a nuisance. There are far more important things to deal with, like being persecuted by the Jews!
But since I had to deal with the complaint, I would first set up a committee to investigate if it was valid. If so, then I would commission a team to set things right, and seek ways to appease the dissidents, perhaps with an apology.
I have no idea if the apostles did any of the above. But I do know that they immediately appointed seven deacons to take care of the distribution of food to the widows. In so doing, they picked people who were filled with the Spirit and wisdom. This means that they took this ministry seriously (although they still maintained the primacy of prayer and the ministry of the word.)
In the selection of the seven deacons, I was blown away when I came to realize that, as Marshall puts it, the group of seven chosen “all bore Greek names”. (Marshall, TNTC, Acts, 127) If I were the apostles, because of fairness, I would have selected half of them from the local Jewish community, and half of them from those who had come back from abroad. That would be fair. But the apostles were not concerned about fairness, but love only. By choosing all overseas Jews, they were sending a message to those who complained that they totally loved, accepted and trusted them completely. This was far better than any apology!
If we behaved like these apostles, many of our church fights could have been avoided.
對使徒行傳第六章教會的糾紛，我心中有點「這麼麻煩」的感覺。不是嗎，若我是使徒，要專心傳福音豈會是不對？還有，教會豈不是仍在逼迫中，你們這些平信徒還為小小的飯食來埋怨！
不過既然有人埋怨就不能不理。於是，我會成立一個調查委員會，看看怨言是否屬實；然後再成立另一個委員會去研究怎樣改正派飯的規則；當然也要向被忽略的寡婦道歉。
我不曉得使徒當時的想法是否像我這樣。聖經告訴我們，他們立刻委任七個執事去處理和管理飯食的事情。使徒們也真的確定要以專心傳道和禱告為重。在選立這七位執事時，也要求他們一定是被聖靈充滿的人(6:3)。
最叫我想不到，正如解經家Marshall所指出：「這七人全是希臘的姓名」(Marshall, TNTC, Acts, 127) 。如果是我，我會選立一半是希臘姓名的(即海外歸僑) ；一半是猶太姓名的(即本土人) ，以示公平。但使徒一點也不著眼在公平與否，他們看重的是愛。他們藉著選立七位全是與被忽略的寡婦海外歸僑的背景相同的，叫他們知道使徒完全的信任他們，接納他們。這比任何的道歉更美！
如果我們在教會的糾紛中能有使徒的心態，就不至有分裂了。