「新中國」建立後，教會不少人士認為耶穌家庭是中國唯一的無產階級教會，最能與新社會的意識形態相適應，甚至，還成為爭相學習的樣板，各種教會團體組織了大小不一的隊伍到老家參訪學習，就如《天風》和《恩友月刊》上出現呼籲「要向耶穌家庭看齊」的文章。然而，隨著1952年控訴運動來到了馬莊，不久耶穌家庭就走到終結。在這短暫的兩、三年中，有一本書卻給耶穌家庭刻劃出了其靈恩與共產的光輝典範，類似於原始基督教（初代教會）那般的堅毅和神奇，它就是汪錫鵬的《記耶穌家庭》。汪書在那個重大的歷史轉折時刻，見證了耶穌家庭的巨大光芒，也僅僅在兩、三年間，耶穌家庭從作為被學習的對象這個光芒最終被吹熄了，如此《記耶穌家庭》更顯得悲壯，它記述了這個看似短暫且神奇的基督教團體，給後世留下難以忘缺了背影。

Following the establishment of "New China" (the PRC), many Chinese Christians believed that the Jesus Family, a Chinese Christian sectarian group, stood as the sole proletarian Church model in China. This Christian sectarian community was deemed the most compatible model with the ideology of communist China and subsequently emerged as a model for others to emulate. Various Christian groups flocked to visit the “original family” (laojia) at Mazhuang, trying to glean insights and learn from this community. This phenomenal happening was reflected in articles published in Christian journals, such as Tian Feng and En You Yuekan, urging Christian communities to follow the practice of the Jesus Family. However, this unique model and flourishing Christian community was put to an abrupt end in 1952 when the Denunciation Movement, a State-sanctioned anti-Christian movement, reached Mazhuang. Fortunately, a notable book Ji Yesu Jiating by Wang Xipeng has set the record straight for its short span, two to three years of existence. In this book, Wang has vividly represented the glorious paradigm of the Jesus Family’s communal and Charismatic features, which resembles a perfect replica of the resilient Early Christian Church. At that historical turning point, Wang’s account stands as a firsthand witness to the almost miraculous existence of the Jesus Family. Unfortunately, just as abruptly as it emerged, this aspiring community of the Jesus Family was snubbed to its end. In this light, Wang’s narration bears a solemn tragic note as it chronicles the short-lived yet wonderful Christian community, leaving an indelible impression for generations to come.