2025-06-27

Reading for Today:
今日读经：

1 Chronicles 17:1–18:17
历代志上 17:1–18:17
Psalm 78:17-25
诗篇 78:17-25
Proverbs 19:25-26
箴言 19:25-26
Acts 8:1-25
使徒行传 8:1-25

Notes:
注解：

1 Chronicles 17:27 The Davidic Covenant in Chronicles
历代志上 17:27 历代志中的大卫之约

序号	章节	约的内容
1.	1 Chr. 17:7–27	God to Nathan to David
1.	历代志上 17:7–27	神借着拿单对大卫说话
2.	1 Chr. 22:6–16	David to Solomon
2.	历代志上 22:6–16	大卫对所罗门说
3.	1 Chr. 28:6, 7	David to Solomon
3.	历代志上 28:6, 7	大卫对所罗门说
4.	2 Chr. 6:8, 9, 16, 17	Solomon to the nation
4.	历代志下 6:8, 9, 16, 17	所罗门对以色列民说
5.	2 Chr. 7:17, 18	God to Solomon
5.	历代志下 7:17, 18	神对所罗门说
6.	2 Chr. 13:4, 5	Abijah to Jeroboam
6.	历代志下 13:4, 5	亚比雅对耶罗波安说
7.	2 Chr. 21:7	Chronicler’s commentary
7.	历代志下 21:7	编年史作者评述

Psalm 78:18 the food of their fancy. Instead of being grateful for God’s marvelous provisions of manna, the Israelites complained against God and Moses. God sent them meat, but also judged them (Num. 11).
诗篇 78:18 他们所贪爱的食物。 以色列人没有因神奇妙供应吗哪而感恩，反而向神和摩西发怨言。神赐下肉食，同时也对他们施行了审判（民数记11章）。

Proverbs 19:25 scoffer…simple…understanding. Three classes of people are noted: 1) scoffers are rebuked for learning nothing; 2) simpletons are warned by observing the rebuke of the scoffer; and 3) the understanding deepen their wisdom from any reproof.
箴言 19:25 亵慢人……愚蒙人……明智人。 这里提到三类人：1）亵慢人受到责备却不受益；2）愚蒙人看到亵慢人被责备而受到警戒；3）明智人从一切责备中增添见识。

Acts 8:1 consenting. Paul’s murderous hatred of all believers was manifested here in his attitude toward Stephen (1 Tim. 1:13–15). scattered. Led by a Jew named Saul of Tarsus, the persecution scattered the Jerusalem fellowship and led to the first missionary outreach of the church. Not all members of the Jerusalem church were forced to flee; the Hellenists, because Stephen was likely one, bore the brunt of the persecution (11:19,20). except the apostles. They remained because of their devotion to Christ, to care for those at Jerusalem, and to continue evangelizing the region (9:26, 27).
使徒行传 8:1 赞同。保罗（扫罗）对所有信徒的仇恨在他对司提反的态度中表现出来（提摩太前书1:13-15）。分散。由大数人扫罗带头的逼迫，使耶路撒冷教会分散，从而开启了教会首次的宣教拓展。并非所有耶路撒冷教会的成员都被迫逃离；由于司提反很可能是希利尼人，希利尼人首当其冲地遭遇逼迫（11:19,20）。除了使徒以外。他们留在耶路撒冷，是出于对基督的忠心，要照管本地信徒，并继续在本区传道（9:26,27）。

Acts 8:3 he made havoc of the church. “Made havoc” was used in extrabiblical writings to refer to the destruction of a city or mangling by a wild animal.
使徒行传 8:3 他残害教会。 “残害”这个词在圣经以外的文献中，用来描述一座城市被毁，或被野兽撕裂的情景。

Acts 8:10, 11 the great power of God. Simon claimed to be united to God. The early church fathers claimed he was one of the founders of Gnosticism, which asserted there were a series of divine emanations reaching up to God. They were called Powers, and the people believed he was at the top of the ladder.
使徒行传 8:10,11 神的大能。 西门声称自己与神联合。早期教父认为他是诺斯底主义的创立者之一。该异端教导神有许多层次的神性发出，这些被称为“能力”，人们以为西门就是其中权能最高的一位。

DAY 27: Is the Holy Spirit received subsequent to salvation?
第二十七天：圣灵是在得救之后再领受的吗？

In Acts 8:15, Peter and John were sent to Samaria to pray for those who had responded to the preaching of Philip (Acts 8:4–13) that they might receive the Holy Spirit. “For as yet He had fallen upon none of them” (v. 16). This verse does not support the false notion that Christians receive the Holy Spirit subsequent to salvation. This was a transitional period in which confirmation by the apostles was necessary to verify the inclusion of a new group of people into the church. Because of the animosity that existed between Jews and Samaritans, it was essential for the Samaritans to receive the Spirit in the presence of the leaders of the Jerusalem church, for the purpose of maintaining a unified church. The delay also revealed the Samaritans’ need to come under apostolic authority. The same transitional event occurred when the Gentiles were added to the church (11:44–46; 15:6–12; 19:6).
在使徒行传8:15中，彼得和约翰被差往撒马利亚，为那些因腓利传道而信主的人祷告，使他们可以领受圣灵（徒8:4–13）。“只因圣灵还没有降在他们一个人身上”（16节）。这节经文并不支持基督徒得救后才接受圣灵的说法。这是教会历史中的过渡时期，需要使徒亲自确认，让新的群体被纳入教会。由于犹太人与撒马利亚人之间的敌意，撒马利亚人必须在耶路撒冷教会领袖面前领受圣灵，以维护教会的合一。圣灵延迟降临也表明撒马利亚人需要顺服使徒的权柄。同样的过渡现象也发生在外邦人归入教会时（11:44–46；15:6–12；19:6）。

So “they laid hands on them, and they received the Holy Spirit” (v. 17). This signified apostolic affirmation and solidarity. That this actually occurred likely demonstrated that believers also spoke in tongues here, just as those who received the Spirit did on the Day of Pentecost, as the Gentiles did when they received the Spirit (10:46), and as those followers of John did (19:6). As Samaritans, Gentiles, and believers from the Old Covenant were added to the church, the unity of the church was established. No longer could one nation (Israel) be God’s witness people, but the church made up of Jews, Gentiles, half-breed Samaritans, and Old Testament saints who became New Testament believers (19:1–7). To demonstrate the unity, it was imperative that there be some replication in each instance of what had occurred at Pentecost with the believing Jews, such as the presence of the apostles and the coming of the Spirit manifestly indicated through speaking in the languages of Pentecost (2:5–12).
“于是使徒按手在他们头上，他们就受了圣灵”（17节）。这表明使徒的肯定和合一。这件事的发生很可能是信徒在那时也说起别国的话，正如五旬节领受圣灵的人、领受圣灵的外邦人（10:46），以及约翰的门徒（19:6）所经历的一样。当撒马利亚人、外邦人和旧约的信徒加入教会时，教会的合一就建立了。神的见证群体不再只是以色列一民族，而是由犹太人、外邦人、撒马利亚人和成为新约信徒的旧约圣徒组成（19:1–7）。为显示这种合一，在每次经历中都必须有五旬节犹太信徒所遭遇的那种情况的再现：有使徒在场，圣灵降临，并通过说五旬节时的语言（2:5–12）而清楚表明。

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