徒二24　神却将死的痛苦解除，叫祂复活了，因为祂不能被死拘禁。

　　32　这位耶稣，神已经叫祂复活了，我们都是这事的见证人。

　　四33　使徒大有能力，见证主耶稣的复活……。

　　今天基督乃是在复活里。在永远里就存在的这位基督，有一天借着成为肉体，成了一个人。至终，祂被钉十字架，并且埋葬了。祂经过死，进入另一个范围，就是复活的范围。在万有之先存在的基督，在永远里就是神，并且与神同在。祂借着成为肉体，成了一个在肉体里的人；然后祂经过钉死与埋葬，就进到复活里。在祂复活的那日，天使告诉那几个妇女说，在坟墓里是找不着基督的，因为祂已经从死人中复活了（路二四1~6）。这指明基督乃是在复活里（新约总论第九册，二五三页）。

　　Acts 2:24 Whom God has raised up, having loosed the pangs of death, since it was not possible for Him to be held by it.

　　32 This Jesus God has raised up, of which we all are witnesses.

　　4:33 And with great power the apostles gave testimony of the resurrection of the Lord Jesus...

　　Christ today is in resurrection. One day, as the One who existed in eternity, Christ became a man by incarnation. Eventually, He was crucified and buried. Through death He entered into another realm, the realm of resurrection. In His preexistence, Christ was God and was with God in eternity; by incarnation, He became a man in the flesh; then, through crucifixion and burial, He entered into resurrection. On the day of His resurrection angels told the women that Christ could not be found in the tomb, for He had risen from the dead (Luke 24:1-6). This indicates that Christ is in resurrection. (The Conclusion of the New Testament, p. 2971)

　　主是神，也是复活（约一1，十一25），有不能毁坏的生命（来七16）。祂既是这样一位永活者，死就不能拘禁祂。祂将自己交于死，死却无法扣住祂，反而被祂击败，祂就从死里复活了（圣经恢复本，徒二24注2）。

　　如今，基督在复活里是我们的救主，而那灵是在复活里的基督（林前十五45下）。基督复活以后，成了完全在复活里的人。今天有些基督徒认识成肉体的基督和钉十字架的基督，但我们应该像保罗，渴慕不仅认识基督的死，更认识在复活里的基督（腓三10）。我们需要在基督复活的大能、范围和元素里认识基督（新约总论第九册，二五四页）。

　　〔在行传一章，彼得〕说，“所以在主耶稣出入于我们中间的时候，从约翰施浸起，直到主离开我们被接上升的日子，始终与我们作伴的那些人中，现在必须有一位与我们同作耶稣复活的见证人。”（21~22）主的复活是使徒见证的中心点。这见证回头说到祂的成为肉体、人性、在地上的为人生活以及神所命定的死（二23），并且往前指向祂的升天、天上的职事和行政以及祂的回来。因此，使徒为这位万有之主耶稣基督所作的见证，是包罗一切的，就如全本使徒行传所描述的。使徒乃是传讲并供应整本圣经所启示包罗万有的基督。

　　〔在行传三章〕众百姓甚觉希奇，跑到彼得、约翰和瘸者那里，彼得就对他们说，“诸位，以色列人哪，为什么对这事感到希奇？为什么定睛看我们，以为我们是凭着自己的能力或虔诚，使这人行走？亚伯拉罕、以撒、雅各的神，就是我们列祖的神，已经荣耀了祂的仆人耶稣。这位耶稣，你们曾把祂交付彼拉多，彼拉多定意要释放祂，你们竟在彼拉多面前弃绝了祂。”（12~13）……彼得为什么在十三节说，神是亚伯拉罕、以撒、雅各的神？这称呼是指三一神，耶和华伟大的我是（出三14~15）。按照主在马太二十二章的话，这神圣的称呼含示复活：“关于死人复活，神向你们所说的，你们没有念过么？祂说，‘我是亚伯拉罕的神，以撒的神，雅各的神。’神并不是死人的神，乃是活人的神。”（31~32）彼得提到神是亚伯拉罕、以撒、雅各的神，因为这指明祂是复活的神。

　　彼得告诉百姓，亚伯拉罕、以撒、雅各的神，“已经荣耀了祂的仆人耶稣。”神借着主耶稣的复活，并在祂的升天里，已经荣耀了祂（路二四26，来二9，弗一20~22，腓二9~11）（使徒行传生命读经，四五至四六、一一四至一一五页）。

　　参读：使徒行传生命读经，第一至二篇。

　　The Lord is both God and resurrection (John 1:1; 11:25), possessing the indestructible life (Heb. 7:16). Since He is such an ever-living One, death is not able to hold Him. He delivered Himself to death, but death had no way to detain Him; rather, death was defeated by Him, and He rose up from it. (Acts 2:24, footnote 2)

　　Christ is now our Savior in resurrection, and the Spirit is Christ in resurrection (1 Cor. 15:45b). After Christ was resurrected, He became a person wholly in resurrection. Today some Christians know Christ in His incarnation and crucifixion. But like Paul we should aspire not only to know Christ in His death but even the more to know Him in His resurrection (Phil. 3:10). We need to know Him in the power, sphere, and element of His resurrection. (The Conclusion of the New Testament, p. 2971)

　　[In Acts 1], Peter went on to say, "It is necessary therefore that of the men who accompanied us all the time in which the Lord Jesus went in and went out among us, beginning from the baptism of John until the day on which He was taken up from us, one of these should become a witness of His resurrection with us" (vv. 21-22). The Lord's resurrection is the focus of the apostles' testimony. It refers back to His incarnation, humanity, human living on earth, and God-ordained death (2:23), and points forward to His ascension, ministry and administration in heaven, and coming back. Thus the apostles' testimony of Jesus Christ, the Lord of all, is all-inclusive, as depicted in the whole book of Acts. They preached and ministered the all-inclusive Christ as revealed in the entire Scripture.

　　[In Acts 3], when all the people, greatly amazed, ran to Peter, John, and the lame man, Peter said to them, "Men of Israel, why are you marveling at this? Or why are you gazing at us, as though by our own power or godliness we have made him walk? The God of Abraham and Isaac and Jacob, the God of our fathers, has glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he had decided to release Him" (vv. 12-13). Some manuscripts add "the God of" before Isaac and before Jacob. Why in verse 13 did Peter speak of God as the God of Abraham, Isaac, and Jacob? Why did he not speak simply of God? This title refers to the Triune God, Jehovah, the great I AM (Exo. 3:14-15). According to the Lord's word in Matthew 22, this divine title implies resurrection: "Concerning the resurrection of the dead, have you not read that which was spoken to you by God, saying, ‘I am the God of Abraham and the God of Isaac and the God of Jacob'? He is not the God of the dead, but of the living" (vv. 31-32). Peter referred to God as the God of Abraham, Isaac, and Jacob because this indicates that He is the God of resurrection.

　　Peter told the people that the God of Abraham, Isaac, and Jacob "glorified His Servant Jesus." God glorified the Lord Jesus through His resurrection and in His ascension (Luke 24:26; Heb. 2:9; Eph. 1:20-22; Phil. 2:9-11). (Life-study of Acts, pp. 40, 101-102)

　　Further Reading: Life-study of Acts, msgs. 1-2