1576英翻中 (使徒行傳10) PETER’S MIRACLE MINISTY 彼得行神跡傳教 17/05/2026
CHAPTER TEN PETER’S MIRACLE MINISTY Acts 9:32—10:48 第10 課 彼得行神跡傳教 使 9:32—10:48
What is the greatest miracle that God can do for us? Some
would call the healing of the body God's greatest miracle, while others would
vote for the raising of the dead. However, I think that the greatest miracle of
all is the salvation of a lost sinner. Why? Because salvation costs the
greatest price, it produces the greatest results, and it brings the greatest
glory to God. 上帝能为我们行最大的神迹是什么？有些人会說上帝醫治身体疾病是最大的神迹，而其他人会投票說是使死者復活。但是，我认为最大的神迹就是得到失喪的罪人,
使他得到救恩。为什么？ 因为救恩是要付上最高的代价，它会产生最大的成果，并给上帝带来最大的荣耀。
In this section, we find Peter participating in all three
miracles: he heals Aeneas, he raises Dorcas from the dead, and he brings the
message of salvation to Cornelius and his household. 在这一段中，我们會发现彼得行了他所有行過的三个神迹：他治愈了以尼雅，使多加从死里复活，并把救恩的信息带到了哥尼流和他的家中。
1. A Great
Miracle—Healing the Body (9:32–35) 1. 伟大的奇迹 – 醫治身体病患（9：32-35）
The apostle Peter had been engaged in an itinerant ministry
(Acts 8:25) when he found
himself visiting the saints in Lydda, a largely Gentile city about twentyfive
miles from Jerusalem.
It is possible that the area had first been evangelized by people converted at
Pentecost, or perhaps by faithful believers who had been scattered far and wide
during the great persecution. No doubt Philip the evangelist had also ministered
there (Acts 8:40). 使徒彼得曾與約翰到撒瑪利亞訪問傳道（使徒行传8:25），他发现自己到了距离耶路撒冷二十五英里远的住居很多外邦人的大城呂大的圣徒。这个地区有可能是首次由五旬节传福音悔改的信徒，也可能是受到最厲害逼迫期间逃來此地的忠实信徒。毫无疑问，传道人腓利也同時在這里服事（徒8:40）。
We know very little about Aeneas. How old was he? Did he
believe on Jesus Christ? Was he a Jew or a Gentile? All that Dr. Luke tells us
is the man had been palsied for eight years, which meant he was crippled and
helpless. He was a burden to himself and a burden to others, and there was no
prospect that he would ever get well.
我们对以尼雅(Aeneas)知之甚少。他多大年齡？ 信耶稣基督吗？ 是犹太人还是外邦人？ 路加博士告诉我们这人已经患癱瘓八年了，这意味着他不能行, 且无奈。他对自己和對人都是很大的负担，没有什么見好的期待。
Peter's first miracle had been the healing of a crippled man
(Acts 3), and now that miracle was repeated. As you read the book of Acts, you
will see parallels between the ministries of Peter and Paul. Both healed
cripples. Both were arrested and put into jail and were miraculously delivered.
Both were treated like gods (Acts 10:25–26;
14:8–18), and both gave a bold witness before the authorities. Both had to
confront false prophets (Acts 8:9–24; 13:6–12). No one reading the book of Acts
could end up saying, “I am for Paul!” or “I am for Peter!” (1 Cor. 1:12). “But
it is the same God which worketh all in all” (1 Cor. 12:6). 彼得的第一个神迹是治愈了一个瘫痪（徒3），现在重复這奇迹。当你读“使徒行传”
时，你会發現彼得和保罗之间的的傳教事工平行的。都醫好跛子。两人都被捕送进监狱，奇迹般地被釋放。两者都被像神一样的敬畏（徒10：25-26;
14：8-18），两人都在面對猶太官員大胆的作见证。两者都必須面对假先知（徒8：9-24;
13：6-12）。凡读使徒行传的人, 都不可能说 “我屬保罗”，还是“我屬彼得！”（林前1:12）。
“然而他們都是上帝重用的”（林前12：6）。
The resurrected Christ, by the authority of His name,
brought perfect soundness to Aeneas (see Acts 3:6, 16; 4:10). The healing was instantaneous, and the
man was able to get up and make his bed. He became a walking miracle! Acts 9:35 does not suggest that the entire
population of Lydda and Sharon were saved, but only all those who had contact
with Aeneas. Just seeing him walk around convinced them that Jesus was alive
and they needed to trust in Him. (See John 12:10–11 for a similar instance.)
靠复活的基督的名, 以尼雅得健全的醫治（ 參 徒3：6,16;
4:10）。治愈是瞬间的，醫好的人能立刻起床且整理床舖。他立刻能行走的奇迹！使徒行传9章35節并不是說呂大和沙崙(Sharon)的人都得救，只有与尼雅有接触的所有人。當看到他走动，就說服了他们,
使他們相信耶稣仍活着，需要信靠祂。 （參 约12：10-11，类似的例子）。
You can be sure that Peter did much more in Lydda than heal
Aeneas, as great and helpful as that miracle was. He evangelized, taught and
encouraged the believers, and sought to establish the church in the faith.
Jesus had commissioned Peter to care for the sheep (John 21:15–17), and Peter was faithful to fulfill
that commission.
你可以肯定，彼得在呂大所做的比醫治以尼雅更多，就像那奇迹一样的伟大而有效的作工。他传福音，教导和鼓励信徒，并盡量靠信心建立教会。耶稣已经信托彼得照顧祂的羊（约 21：15-17），並且彼得忠心履行主的委托。
2. A Greater
Miracle—Raising the Dead (9:36–43) 2. 更偉大的神迹 --- 使死者復活（9：36-43）
Joppa, the modern Jaffa, is located on the
seacoast, some ten miles beyond Lydda. The city is important in Bible history
as the place from which the prophet Jonah embarked when he tried to flee from
God (Jonah 1:1–3). Jonah went to Joppa to avoid going to the Gentiles, but
Peter in Joppa received his call to go to the Gentiles! Because Jonah disobeyed
God, the Lord sent a storm that caused the Gentile sailors to fear. Because
Peter obeyed the Lord, God sent the “wind of the Spirit” to the Gentiles and
they experienced great joy and peace. What a contrast!
约帕，现在稱雅法，位于海岸,
離開呂大約十英里。該城在圣经历史上非常重要，因为当先知约拿试图逃离上帝时，他從這裡出发（拿 1：1-3）。约拿到约帕去是為了逃避去外邦人的地方，但彼得去约帕是受聖靈的感動要他去外邦人的地方！因为约拿不順服从上帝，主使暴风雨，令外邦人的水手害怕。因为彼得顺服主,
上帝将 “聖灵的风” 吹向外邦人，使他们经历了极大的喜乐与和平。多么有趣的对比！
It seemed so tragic that a useful and beloved saint like
Dorcas (Tabitha = gazelle) should die when she was so greatly needed by the
church. This often happens in local churches, and it is a hard blow to take. In
my own pastoral ministry, I have experienced the loss of choice saints who were
difficult to replace in the church, yet, all we can say is, “The Lord gave, and
the Lord hath taken away; blessed be the name of the Lord” (Job 1:21).
受爱戴的多加聖徒（Tabitha = gazelle 希臘的翻譯）在教会如此需要她的时候死去是多麼的可惜。在当地的教會通常发生,
且是一个沉重的打击。 在我自己的教牧事工中，我经历了一些在教会中遇到很难选择替代圣徒的困擾，然而我们只能说：“上帝所赐的，祂受回; 主的名應該稱頌“（伯1:21）。
The believers in Joppa heard that Peter was in the area, and
they sent for him immediately. There is no record in Acts that any of the
apostles had raised the dead, so their sending for Peter was an evidence of
their faith in the power of the risen Christ. When our Lord ministered on
earth. He raised the dead, so why would He not be able to raise the dead from
His exalted throne in glory?
约帕的信徒听说彼得在那裡，就立即派人請他来。 在使徒行传中没有任何使徒有使死人復活的记录，所以他们派人去见彼得，是具有相信复活的基督有能力使他做到。 当我们的主在地上服事的时候。 祂使死人复活，所以为什么祂从被升到荣耀的宝座上不能使死人復活呢?
We usually think of the apostles as leaders who told other
people what to do, but often the people commanded them! (For Peter’s
“philosophy of ministry” read 1 Peter 5.) Peter was a leader who served the
people and was ready to respond to their call. Peter had the power to heal, and
he used the power to glorify God and help people, not to promote himself.
我们通常认为使徒们是領袖，他們告诉别人去做該做的，但是，現在人却经常指挥他们！ （有關于彼得的“传道哲学”，请阅读彼得前书五章。）彼得是服事人的领袖，并准备回应他们的請求。 彼得有能力医治，並且他利用这能力荣耀上帝，帮助人，而不是宣揚自己。 It was a Jewish custom first to wash the dead body, and then
to anoint it with spices for burial. When Peter arrived in the upper room where
Dorcas lay in state, he found a group of weeping widows who had been helped by
her ministry. Keep in mind that there was no “government aid” in those days for
either widows or orphans, and needy people had to depend on their “network” for
assistance. The church has an obligation to help people who are truly in need
(1 Tim. 5:3–16; James 1:27). 这是犹太人的习俗，首先要洗尸体，然后用香料涂抹，以便埋葬。当彼得到达多加的上层樓房间时，他发现了一批被她的部门帮助的哭泣寡妇。请记住，那些寡妇或孤儿当时没有“政府援助”，有需要的人不得不依赖他们的“网络”寻求帮助。教会有义务帮助真正有需要的人（提前5：3-16;雅各书1:27）。
The account of Peter’s raising of Dorcas should be compared
with the account of our Lord’s raising of Jairus’s daughter (Mark 5:34–43). In both cases, the
mourning people were put out of the room, and the words spoken are almost
identical: “talitha cumi: little girl, arise”; “Tabitha cumi: Tabitha, arise.”
Jesus took the girl by the hand before He spoke to her, for He was not afraid
of becoming ceremonially defiled, and Peter took Dorcas by the hand after she
had come to life. In both instances, it was the power of God that raised the
person from the dead, for the dead person certainly could not exercise faith.
彼得提高多加的叙述应与我们主拯救廟堂管理睚魯女儿的记载是併行的（可5：34-43）。在这两种情况下，哀乐的人都被赶出了房间，说出来的话几乎是一样的：“大利大古米：翻出來就是說, 閨女, (Tabitha cumi：Tabitha)起來.”; 耶稣在与女孩说话之前，用手拿着她，因为祂不怕被玷污，彼得在多加活過來之后手才拉着她。在这两种情况下，上帝的能力使死人復活，因为死者肯定不能顯示信心。
As with the healing of Aeneas, the raising of Dorcas
attracted great attention and resulted in many people trusting Jesus Christ.
During the “many days” that he tarried in Joppa, Peter took the opportunity to
ground these new believers in the truth of the Word, for faith built on
miracles alone is not substantial.
与以尼雅的治愈一样，多加的從死裡復活引起了人极大的关注，导致许多人相信耶稣基督。彼得在约帕的 “一些日子”，他借此机会使这些新信徒清楚了解主聖言的真理，因为信心单靠神迹的能力, 建立的效果不大。
It was a good thing Peter tarried in Joppa, because God met
with him there in a thrilling new way. God’s servants need not always be “on
the go.” They should take time to be alone with God, to reflect and meditate
and pray, especially after experiencing great blessings. Yes, there were plenty
of sick people Peter might have visited and healed, but God had other plans. He
deliberately detained His servant in Joppa to prepare him for his third use of
“the keys.”
彼得在约帕對他是一件好事，因为上帝以激動的新方式与他见面。上帝的仆人不一定总是與上帝 “活躍的”
在一起，他们应该花时间与上帝單獨的同在，反思, 默想和祈祷，特别是经历了伟大的祝福之後。是的，有很多病人彼得可能会拜访和治愈，但上帝有其他的计划。故意留祂的仆人在约帕，为的是第三次要他使用 “天國的钥匙”
做好准备。
It is significant that Peter stayed in the home of a tanner,
because tanners were considered “unclean” by the Jewish rabbis (see Lev. 11:35–40). God was moving Peter a
step at a time from Jewish legalism into the freedom of His wonderful grace.
彼得留在硝皮匠的家里很重要的，因为硝皮匠被犹太的拉比人认为是 “不洁净的”（參 未11：
35-40）。上帝正在将彼得一步一步地从犹太律法主义转变为祂奇妙恩典的自由裡面。
3. The Greatest
Miracle—Winning Lost Sinners (10:1–48)
3. 最伟大的神跡 — 得到失喪的罪人（10：1-48）
Chapter 10 is pivotal in the book of Acts, for it records
the salvation of the Gentiles. We see Peter using “the keys of the kingdom” for
the third and last time. He had opened the door of faith for the Jews (Acts 2)
and also for the Samaritans (Acts 8), and now he would be used of God to bring
the Gentiles into the church (see Gal. 3:27–28; Eph. 2:11–22).
使徒行传第10章是在本卷書中至关重要的，因为它记录了外邦人如何得到救恩。我们看到彼得第三次,
也是最后一次使用 “天国的钥匙”。 他为犹太人（徒2）和撒玛利亚人（徒8）敞开了信心之门，现在他将被上帝用来将外邦人带到教堂里（參加3：27-28; 弗2：11-22）。
This event took place about ten years after Pentecost. Why
did the apostles wait so long before going to the lost Gentiles? After all, in
His Great Commission (Matt. 28:19–20), Jesus had told them to go into all the
world, and it would seem logical for them to go to their Gentile neighbors as
soon as possible. But God has His times as well as His plans, and the
transition from the Jews to the Samaritans to the Gentiles was a gradual one.
該事件发生在五旬节后大约十年。 为什么使徒们要等待这么久才去失喪的外邦人那裡呢？ 毕竟，在祂的大使命（太 28：19-20）中，耶稣已经告诉他们要走向全世界，而且他们尽快去他们邻居的外邦人那裡似乎是合乎逻辑的。 但上帝有祂的时間和祂的计划，並且从犹太到撒玛利亚, 再到外邦人是一个循序渐进的过程。
The stoning of Stephen and the subsequent persecution of the
church marked the climax of the apostles’ witness to the Jews. Then the gospel
moved to the Samaritans. When God saved Saul of Tarsus, He got hold of His
special envoy to the Gentiles. Now was the time to open the door of faith (Acts
14:27) to the Gentiles and
bring them into the family of God. 用石頭打死司提反, 和随之而来的對教会的迫害,
是使徒对犹太人的见证最高潮的標誌。然后, 福音傳到撒瑪利亚。当上帝改變大數人扫罗时，祂必須保守祂的特使到外邦人。现在是时候向外邦人敞开信仰之门（徒 14:27），並且把他们带进上帝的家中。
There were four acts to this wonderful drama.
这是美妙的四幕戏剧。
Act #1--- Preparation (vv. 1–22). 第一幕--- 准备（1-22）。
Before He could save the Gentiles, God had to prepare Peter
to bring the message and Cornelius to hear the message. Salvation is a divine
work of grace, but God works through human channels. Angels can deliver God’s
messages to lost men, but they cannot preach the gospel to them. That is our
privilege—and responsibility.
在上帝要拯救外邦人之前，祂必须裝备彼得带信息，而哥尼流必須听到这个消息。救恩是恩典的神圣工作，但上帝通过人的渠道工作。天使可以将上帝的信息传给失喪的罪人，但天使不能向他们传福音。这是我们的特权和责任。
Caesarea is sixty-five
miles northwest of Jerusalem
and thirty miles north of Joppa (Jaffa).
At
that time, Caesarea was the Roman capital of Judea and boasted of many beautiful public buildings. In
that city lived Cornelius, the Roman centurion, whose heart had tired
of
pagan myths and empty religious rituals, and who had turned to Judaism in hopes
he could find salvation. Cornelius was
as close to Judaism as he could get without becoming a proselyte. There were
many “God fearers” like him in the ancient world (Acts 13:16), and they proved to be a ready field for
spiritual harvest.
該撒利亚距耶路撒冷西北六十五英里，距约帕（現稱雅法‘Jaffa’）以北三十英里。当时，該撒利亚是犹太的罗马首府，许多美丽的公共建筑稱著。哥尼流在那个城市居住，罗马的百夫长，他心里厌倦了异教神话和空虚的宗教仪式，并且他后來转向犹太教,
希望能找到救恩。哥尼流接近犹太教，快使他成为一个传教士。在古代有许多像他这样的 “畏懼上帝”（徒 13:16）的人，并且被证明是准备作屬靈丰收的领域。
It is
interesting to see how religious a person can be and still not be saved.
Certainly, Cornelius was sincere in his obedience to God’s law, his fasting,
and his generosity to
the Jewish people (compare this to Luke 7:1–10). He was not permitted to offer
sacrifices in the temple, so he presented his prayers to God as his sacrifices (Ps.
141:1–2). In every way, he was a model of religious respectability — and yet he
was not a saved man.
一个如此有宗教信仰的人，仍然没有得到救恩, 是有趣的事。真實的，哥尼流是诚恳地遵守上帝的律法，禁食，慷慨的捐助给犹太人（比较參考 路 7：1-10）。他不能在圣殿里献祭，所以他向上帝以禱告作他的献祭物（诗 141：1-2）。在各方面講，他都是宗教信仰的榜样 — 但他仍然是未得拯救的人。
The
difference between Cornelius and many religious people today is this: he knew
that his religious devotion was not sufficient to save him. Many religious people
today are satisfied that their character and good works will get them to
heaven, and they have no concept either of their own sin or of God’s grace. In
his prayers, Cornelius was asking God to show him the way of salvation (Acts 11:13–14). 哥尼流和今天许多宗教人士的区别在于：他知道他的宗教奉献不足以救他。 今天有许多宗教信徒认为，他们的品格和善行会使他们上天堂，他们既没有對自己的罪的認知，也没有對上帝恩典的概念。 哥尼流在祈祷中要求上帝向他显明得救的方式（徒11：13-14）。
In many respects, John Wesley was like Cornelius. He was a
religious man, a church member, a minister, and the son of a minister. He
belonged to a “religious club” at Oxford,
the purpose of which was the perfecting of the Christian life. Wesley served as
a foreign missionary, but even as he preached to others, he had no assurance of
his own personal salvation.
在许多方面，约翰·卫斯理與哥尼流在很多相同.
卫斯理是宗教人士，教会成员，傳道人,
傳道人的儿子。他是牛津的 “宗教俱乐部”會員，該俱樂部的宗旨是要使基督徒的生活驅向完善.
衛斯理在外国传教，但即使他向别人传道，也不能保证自己的的得救。
On May
24, 1738, Wesley reluctantly attended a small meeting in London where someone was
reading aloud from Martin Luther’s commentary on Romans. “About a quarter
before nine,” Wesley wrote in his journal, “while he was describing the change
which God works in the heart through faith in Christ, I felt my heart strangely
warmed, I felt I did trust in Christ, Christ alone for salvation; and an
assurance was given me that He had taken away my sins, even mine, and saved me
from the law of sin and death.” The result was the great Wesleyan revival that
not only swept many into the kingdom, but also helped transform British society
through Christian social action.
1738年5月24日，卫斯理勉强参加了伦敦的一次小型会议，有人大声朗读马丁·路德对罗马書的评论。 約在 “九点一刻之前左右，” 卫斯理在他的日誌上写道，“当傳道人描述上帝如何通过信靠基督在心中所作的变化时，我觉得我的心奇妙地变暖和了，觉得我的確相信基督，惟独基督賜救恩; 并且當時我有了確認，祂已经把我的罪，甚至我整個人，依據罪和死亡的律法赦免了我。”结果點燃了伟大的卫斯理复兴，不仅使许多人进入上帝的国，並且通过基督教社会服務行动,
帮助改变英国的整個社会。
God sent an angel to instruct Cornelius and, in true
military fashion, Cornelius immediately obeyed. But why send for Peter, who was
thirty miles away in Joppa, when Philip the evangelist was already in Caesarea (Acts 8:40)?
Because it was Peter, not Philip, who had been given the “keys.” God not only
works at the right time, but He also works through the right servant, and both
are essential.
上帝派天使吩咐哥尼流人，像是真正的军事方式，哥尼流立即服从。但是为什么要派遠在约帕三十英里远的彼得，而不差派正在該撒利亚传道的腓利（徒 8:40）呢？因为是彼得被賜予 “天國钥匙”，而不是腓利，上帝不但在确切的时间工作，而且还通过正确的仆人工作，兩者都至关重要。
Peter also had to be prepared for this event since he had
lived as an orthodox Jew all of his life (Acts 10:14). The law of Moses was a wall between the Jews and
the Gentiles, and this wall had been broken down at the cross (Eph. 2:14–18). The Gentiles were
considered aliens and strangers as far as the Jewish covenants and promises
were concerned (Eph. 2:11–13).
But now, all of that would change, and God would declare that, as far as the
Jew and the Gentile were concerned, “There is no difference” either in
condemnation (Rom. 3:22–23)
or in salvation (Rom. 10:12–13). 彼得也必须为这次傳道做好准备，因为他一生都是正统的犹太人（徒10:14）。摩西的律法是犹太人和外邦人之间的隔墙，这墙在十字架上被推倒（弗 2：14-18）. 就犹太人與上帝之間的各盟约和应許，視外邦人是外星人和陌生人（弗2：11-13）。但现在，上帝会宣告，所有这一切都会改变，就犹太人和外邦人而言， 在罪的宣告（罗3：22-23）或救恩（罗
10：12-13）上 “並无差别”。
Why did God use a vision about food to teach Peter that the
Gentiles were not unclean? For one thing, Peter was hungry, and a vision about
food would certainly “speak to his condition,” as the Quakers say. Second, the
distinction between “clean and unclean foods” was a major problem between the
Jews and the Gentiles in that day. In fact, Peter’s Christian friends criticized
him for eating with the Gentiles (Acts 11:1–3)! God used this centuries-old
regulation (Lev. 11) to teach Peter an important spiritual lesson.
为什么上帝使用关于食物的異象教导彼得外邦人不是不洁净的？ 一方面，是彼得饿了，有关食物的異象定会令他 “體會出他的情况”，正如贵格会所说的那样。第二， “洁淨和不洁淨的食物”
是当時的区别犹太人与外邦人之间的一个重大關鍵。事实上，彼得的基督徒朋友批评他与外邦人一起吃饭（徒11：1-3）！上帝使用这几世紀的約（未11），教彼得一个重要的屬靈课程。
A third reason goes back to something Jesus had taught Peter
and the other disciples when He was ministering on earth (Mark 7:1–23). At that
time, Peter did not fully understand what Jesus was saying, but now it would
all come together. God was not simply changing Peter’s diet; He was changing
His entire program! The Jew was not “clean” and the Gentile “unclean,” but both
Jew and Gentile were “unclean” before God! “For God hath concluded them all in
unbelief, that he might have mercy on all” (Rom. 11:32). This meant that a Gentile did not have to become a
Jew in order to become a Christian.
第三个原因要追溯到当主耶穌在世上服事时，祂曾经教導过彼得和其他的门徒（可7：1-23）。那时候，彼得并不完全明白耶稣在说什么，但现在这一切都明白了。上帝不是简单地改变彼得的素食; 祂正在改变祂的整個程序！ 犹太人不是 “潔净的”，外邦人不是 “不洁净”，但犹太人和外邦人在上帝面前都是 “不洁净”
的！ “因为上帝認定他们都是不信徒，因此, 人都需要祂的怜悯”（罗 11:32）。它的意思是外邦人不必變成犹太人，才能成为基督徒。
Even though Peter’s refusal was in the most polite terms, it
was still wrong. Dr. W. Graham Scroggie wrote, “You can say ‘No,’ and you can
say ‘Lord’; but you cannot say ‘No, Lord!’ ” If He is truly our Lord, then we
can only say “Yes!” to Him and obey His commands.
即使彼得以最有礼貌的語言來拒绝，但仍然是错误的。 葛理翰.司哥基(W. Graham Scroggie) 博士写道：“你可以说 '不，'
和说 '主'
; 但你不能说 ‘不，主啊！’”
如果祂真的是我们的主，那么我们只能对祂说 “是的！”，服从祂的命令。
God’s timing is always perfect, and the three men from Caesarea arrived at the door just as Peter was pondering
the meaning of the vision. The Spirit commanded Peter to meet the men and go
with them. The phrase “nothing doubting” (Acts 10:20) means “making no distinctions.” You find it again
in Acts 11:12, and a
similar word is used in Acts 11:2 (“contended with him” = “made a difference”).
Peter was no longer to make any distinctions between the Jews and the Gentiles.
上帝的时间总是恰當的，該撒利亚的三个人就正在彼得思考異象的意义的意義時到达门口。圣灵命令彼得去見他們，並与他们同去。
“不要遲疑”（徒10:20）就是“不要分别”
的意思. 在使徒行传11章12節會再次碰到，並且同樣的詞句也用在使徒行传11章2節（“与他争战”
= “造成不同”）。彼得不再分別犹太人和外邦人。
Act #2 Explanation (vv. 23–33).
第二幕 解释（23-33等节）。
The fact that Peter allowed the Gentiles to lodge with him is
another indication that the walls were coming down. Peter selected six Jewish
believers to go along as witnesses (Acts 11:12),
three times the official number needed. It would take at least two days to
cover the thirty miles between Joppa and Caesarea.
When Peter arrived, he discovered that Cornelius had gathered relatives and
friends to hear the message of life. He was a witness even before he became a
Christian!
彼得允许外邦人与他同住的事实, 說明了另一个迹象，隔墙正在倒塌。彼得选择了六位犹太信徒作为证人（徒11:12），三倍至少需要两人作証的法律規定。從约帕到該撒利亚至少有三十英里,
需兩天的时间才能到達。当彼得到达时，他发现哥尼流已聚集了亲戚朋友，來敬听生命的信息。甚至在他成为基督徒之前，他已是见证人.
How easy it would have been for Peter to accept honor and
use the situation to promote himself, but Peter was a servant, not a celebrity
(1 Peter 5:1–6). When he announced that he did not consider the Gentiles
unclean, this must have amazed and rejoiced the hearts of his listeners. For
centuries the Jews, on the basis of Old Testament law, had declared the
Gentiles to be unclean, and some Jews even referred to the Gentiles as “dogs.”
彼得多么容易接受荣誉并利用这种情况来榮耀自己，但彼得是仆人，而不是有名望的人（彼前 5：1-6）。当彼得宣告外邦人不是不洁净的时候，这一定使听眾惊讶不已，并且具有快樂的心。几个世纪以来，犹太人在旧约律法的基础上，認定外邦人是不洁净的，有些犹太人甚至把外邦人称为 “狗”。
The remarkable thing in this section is Peter’s question, “I
ask, therefore, for what intent ye have sent for me?” (Acts 10:29). Didn’t Peter know that he
had been summoned there to preach the gospel? Had he forgotten the Acts 1:8
commission to go to “the uttermost part of the earth”? Today, we can look back
at developing events in the church and understand what God was doing, but it might
not have been that easy had we been living in the midst of those events. In
fact, the Jerusalem
church questioned Peter about his actions (Acts 11:1–18), and later called a
conference to deal with the place of the Gentiles in the church (Acts 15).
在本段要注意的事是彼得的问题：“所以我要问你们, 为什麼你们所定意要我來的意思？”（徒10:29）。 難道彼得不知道他要被召去那裡传福音吗？ 或者是他忘记使徒行传1：8的使命，去“傳福音到地極”？
今天，我们可以回头看看教会成長的事情，了解上帝的所做所為，但是，如果我们活在这些事件發生的年代，可能并不那么容易的了解。 事实上，耶路撒冷教会质疑彼得的行为（徒 11：1-18），后来又召开会议处理外邦人在教会中的地位（徒15章）。
Cornelius rehearsed his experience with the angel and then
told Peter why he had been summoned: to tell him, his family, and his friends
how they could be saved (Acts 11:14).
They were not interested Gentiles asking for a lecture on Jewish religion. They
were lost sinners begging to be told how to be saved. 哥尼流与天使一起排练了他的经历，然后告诉彼得为什么被传唤：告诉他，他的家人和他的朋友怎样才能得救（徒11:14）。 他们對外邦人要求就犹太宗教进行授課不感兴趣。 他们是失喪的罪人懇求如何能得救。
Before we leave this section, some important truths must be
emphasized. First, the idea that “one religion is as good as another” is
completely false. Those who tell us that we should worship “the God of many
names” and not “change other people’s religions” are going contrary to
Scripture. “Salvation is of the Jews” (John 4:22), and there can be no salvation apart from faith in
Jesus Christ, who was born a Jew. Cornelius had piety and morality, but he did
not have salvation. Some might say, “Leave Cornelius alone! His religion is a
part of his culture, and it’s a shame to change his culture!” God does not see
it that way. Apart from hearing the message of the gospel and trusting Christ,
Cornelius had no hope.
在离开本节之前，必须强调一些重要的真理。 首先，“一个宗教和另一个宗教是一样好”的观念是完全错误的。 那些告诉我们应该崇拜“多神的名”而不會“改变别人的宗教”的, 是违背圣经的。 “救恩是出於犹太人”（约4:22），除了对生在犹太人中的耶稣基督的信心之外，不能得救。 哥尼流虔诚和有道德，但他没有得救。 有人可能会说：“让哥尼流就這樣吧！ 他的宗教是他的文化的一部分，改变他的文化是耻辱的！” 上帝却不是这样看。除了哥尼流听到福音的信息和信靠基督之外，別無希望。
Second, the seeking Savior (Luke 19:10) will find the seeking sinner (Jer.
29:13). Wherever there is a searching heart, God responds. This is why it is
essential that we as God’s children obey His will and share His Word. You never
know when your witness for Christ is exactly what somebody has been waiting and
praying for.
第二，寻求的救主（路 19:10）会找到要寻求的罪人（耶 29:13）。 只要在那里有寻求的心，上帝都会回应。 这就是为什么作为上帝的儿女, 遵守祂的旨意并分享祂的话的人, 這點是至关重要的。 你永远不知道什么时候你會為基督作的证，是有人正在期待和祈祷的。
Third, Peter certainly was privileged to minister to a model
congregation (Acts 10:33).
They were all present, they wanted to hear the Word, and they listened,
believed, and obeyed. What more could a preacher ask?
第三，彼得的確有幸, 他的事奉成為模式（徒 10:33）。 他们都在场，他们希望听到上帝的话语，他们敬听，相信和顺从。 传道人还能求什么呢？
Act #3 Proclamation (vv. 34–43).
第三幕 法令（34-43等節）。
There can be no faith apart from the Word (Rom. 10:17), and Peter preached that
Word. God is no respecter of persons as far as nationality and race are
concerned. When it comes to sin and salvation, “there is no difference” (Rom. 2:11; 3:22–23; 10:1–13). All men have the same Creator (Acts 17:26), and all men need the same
Savior (Acts 4:12). Acts 10:35 does not teach that we are
saved by works, otherwise Peter would be contradicting himself (Acts 10:43). To “fear God and work
righteousness” is adescription of the Christian life. To fear God is to
reverence and trust Him (Mic. 6:8). The evidence of this faith is a righteous
walk.
除了圣经之外，不可有別的相信（罗10:17），並且彼得传讲的就是这 “道”。 就国籍和种族而言，上帝并不偏袒任何人。 说到罪和得救，“没有什麼差别”（罗
2:11; 3：22-23; 10：1-13）。 所有人都有同有一位造物主（徒
17:26），並且, 是人都需要同一位救主（徒 4:12）。 使徒行传10章35節并没有教导我们是靠行为得救的，否则彼得会自相矛盾（徒10:43）。 “敬畏上帝，行公义”是对信徒生活的描述。 敬畏上帝就是敬畏和信靠祂（彌 6：8）。 該信仰的证据是行事為人在公義上。
Peter then summarized the story of the life, death, and resurrection
of Jesus Christ. Cornelius and his friends knew about Christ’s life and death,
for “this thing was not done in a corner” (Acts 26:26). Peter made it clear
that Israel
was God’s instrument for accomplishing His work (Acts 10:36), but that Jesus is “Lord of all,” and not
just Lord of Israel.
From the very founding of the nation of Israel, God made it clear that the
blessing would be from Israel
to the whole world (Gen. 12:1–3).
随后, 彼得总结了耶稣基督的生平，死亡和复活的故事。 哥尼流和他的朋友知道基督的生和死，因为“这些事世人都知道”（徒26:26）。 彼得明确宣告，以色列是完成上帝工作的器皿（徒10:36），但耶稣是“万主之主”，祂不仅仅是以色列的主。 从以色列的立国，上帝就明确顯示祂的祝福是从以色列到全世界（创12：1-3）。
The public at large
knew about Christ's life, ministry, and death, but only the apostles and other
believers were witnesses of His resurrection. As in his previous sermons, Peter
laid the blame for the crucifixion on the Jewish leaders (Acts 3:15; 4:10; 5:30),
as did Stephen (Acts 7:52).
Paul would pick up this same emphasis (1 Thess. 2:14–16). 世人大都知道基督的生平，事工和死亡，但是只有使徒和其他信徒是祂复活的见证人。 正如彼得以前的讲道，也像司提反一样（徒 7:52），将钉死在十字架上的罪责归咎于犹太人的领袖（徒3：15; 4：10; 5：30）。 保罗也会有同样的感受（帖前2：14-16）。
Having finished this recitation of the historical basis for
the gospel message, Christ’s death and resurrection, Peter then announced the
good news: “Whosoever believeth in him shall receive remission of sin” (Acts
10:43; see 2:21). His hearers laid hold of that word “whosoever,” applied it to
themselves, believed on Jesus Christ, and were saved.
基督的死与复活完成了福音信息的历史基础之后，彼得便宣布了這好消息：“凡信祂的人必得着罪的赦免”（徒10:43; 參2:21）。 听众们把他这句话“无论谁”反应到自己，相信耶稣基督，就得救了。
Act #4 — Vindication (vv. 44–48). 第四幕 — 平反（第44-48节）。
Peter
was just getting started in his message when his congregation believed and the
Holy Spirit interrupted the meeting (Acts 11:15). God the Father interrupted Peter on the Mount
of Transfiguration (Matt. 17:4–5), and God the Son interrupted him in the
matter of the temple tax (Matt. 17:24–27).
Now, God the Spirit interrupted him — and Peter never was able to finish his
sermon! Would that preachers today had interruptions of this kind!
當彼得刚刚得到会众相信及圣灵進入听眾的时候，才开始講信息（徒11:15）. 天父上帝在變像的山上啟示彼得（太17：4-5），聖子上帝在談論圣殿税啟示他（太17：24-27）。 现在，圣灵上帝又感動他 — 彼得从来没有能够完成他的佈道！ 今天在传教会中講道者會不会也被中断！
The
Holy Spirit was giving witness to the six Jews who were present that these
Gentiles were truly born again. After all, these men had not seen the vision
with Peter, and they needed to understand that the Gentiles were now on an
equal footing with the Jews. This does not suggest that every new believer
gives evidence of salvation by speaking in tongues, though every true believer
will certainly use his or her tongue to glorify God (Rom. 10:9–10). This was an
event parallel to Pentecost: the same Spirit who had come on the Jewish believers
had now come on the Gentiles (Acts 11:15–17;
15:7–9). No wonder the men were astonished!
圣灵正在使在场的六个犹太人，见证这些外邦人真正是重生。 毕竟，这些人没有看到彼得的异象，他们需要明白，外邦人现在与犹太人在主眼內是平等的。 这并不是说每个新的信徒都会通过说方言来提供得救的证据，尽管每个真正的信徒都会用他或她的舌头来荣耀上帝（罗 10：9-10）。 这与五旬节的事件是平行的：同一位聖灵上帝来到犹太信徒中, 现在也来到外邦人中（徒 11：15-17;
15：7-9）。 难怪这些人感到惊讶！
With
this event, the period of transition in the early history of the church comes
to an end. Believers among the Jews, Samaritans, and Gentiles have all received
the Spirit of God and are united in the body of Christ (1 Cor. 12:13; Gal. 3:27).
因这事件發生，早期教会的过渡时期即将结束。 犹太人，撒玛利亚人和外邦人中的信徒都接受了上帝的灵，并与基督的身体联合（林前 12:13; 加 3:27）。
These
Gentiles were not saved by being baptized; they were baptized because they gave
evidence of being saved. To use Acts 2:38
to teach salvation by baptism, or Acts 8:14–16 to teach salvation by the laying
on of hands, is to ignore the transitional character of God’s program. Sinners
have always been saved by faith; that is one principle God has never changed.
But God does change His methods of operation, and this is clearly seen in Acts
1—10. The experience of Cornelius and his household makes it very clear that
baptism is not essential for salvation. From now on, the order will be hear the
Word, believe on Christ, and receive the Spirit, and then be baptized and unite
with other believers
in the church to serve and worship God.
这些外邦人没有因受洗而得救; 他们受洗是因为見證他们得救的证据。在使徒行传2章38節通过使用洗礼来教导救恩，或使徒行传8章14至16節通过按手教导救恩，是忽略上帝程序的过渡性质。罪人一直因信而得救。这是上帝从未改变的原则。但上帝的确改变了祂操作的方法，在使徒行传1至10章中, 已经清楚地看到了。哥尼流和他的家庭得救的经歷清楚地說明，洗礼不是得救恩的必要条件。从此以后，这程序是: 会听聖經上帝的話語，相信基督，接受圣灵，接受洗礼，並与其他信徒联合在教会中服事和敬拜上帝。
Peter
tarried in Caesarea and helped to ground these
new believers in the truth of the Word. Perhaps Philip assisted him. This
entire experience is an illustration of the commission of Matthew 28:19–20.
Peter went where God sent him and made disciples (“teach”) of the Gentiles.
Then he baptized them and taught them the Word. 彼得留在該撒利亚，帮助这些新信徒了解真道。也许腓利帮助了他。这整个经历是在马太福音28章19至20等節的一个例证。彼得到上帝派他去的地方，并且让外邦人中訓練门徒（“教导”）。然后為他們施洗，教导他们上帝的道。
That
same commission applies to the church today. Are we fulfilling it as we should?
同一使命也适用在今天的教会。我们是否必須如此的實踐它呢？
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