1
Ac 10:1-48.
英文原文
Ac 10:1-48.
ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES.
We here enter on an entirely new phase of the Christian Church, the "opening of the door of faith to the Gentiles"; in other words, the recognition of Gentile, on terms of perfect equality with Jewish, discipleship without the necessity of circumcision. Some beginnings appear to have been already made in this direction (see on
Ac 11:20, 21);
and Saul probably acted on this principle from the first, both in Arabia and in Syria and Cilicia. But had he been the prime mover in the admission of uncircumcised Gentiles into the Church, the Jewish party, who were never friendly to him, would have acquired such strength as to bring the Church to the verge of a disastrous schism. But on Peter, "the apostle" specially "of the circumcision," was conferred the honor of initiating this great movement, as before of the first admission of Jewish believers. (See on
Mt 16:19).
After this, however, one who had already come upon the stage was to eclipse this "chiefest of the apostles."
1, 2. Cæsarea--(See on
Ac 8:40).
the Italian band--a cohort of Italians, as distinguished from native soldiers, quartered at Cæsarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [AKERMAN, Numismatic Illustrations of the New Testament.]
2
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2. 虔诚人等——一个未受割礼的归信犹太教的外邦人，这种人在当时极多；是位杰出的归信者，已经使全家受到犹太教的洁净影响，并规律地遵守其主要敬拜节期。
多多赒济百姓——即犹太百姓，与之前另一位百夫长同样原则
(Lu 7:5)；
他们想：「他们若把属灵的种子撒给你们，从你们收割奉养肉身之物，这是大事吗？」
(1Co 9:11)。
常常祷告神——在每日定时的祷告时辰。（参见
Ac 10:3的注释。）
英文原文
2. A devout man, &c.--an uncircumcised Gentile proselyte to the Jewish faith, of whom there were a very great number at this time; a distinguished proselyte, who had brought his whole household establishment under the hallowing influence of the Jewish faith and the regular observance of its principal seasons of worship.
gave much alms to the people--that is, the Jewish people, on the same principle as another centurion before him
(Lu 7:5);
thinking it no "great thing," if they had "sown unto him spiritual things, that they should reap his carnal things"
(1Co 9:11).
prayed to God alway--at the stated daily seasons. (See on
Ac 10:3).
3
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Ac 10:3.
3-6. 明明地……看见——「清楚地」。
申初——下午三点，即献晚祭之时。但他「一直禁食到那个时候」
(Ac 10:30)， 或许从午正开始
(Ac 10:9)。
英文原文
3-6. saw . . . evidently--"distinctly."
the ninth hour of the day--three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour"
(Ac 10:30),
perhaps from the sixth hour
(Ac 10:9).
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Ac 10:4.
4. 主啊，什么事呢——这话虽带着颤抖说出，却表明孩童般的敬畏与谦卑。
你的祷告和你的周济——两者被特别指出的方式是强调性的。前者表示他的灵魂向神那属灵的发出，后者表示其向人那实际的发出。
已蒙记念，在神面前——即作为神所喜悦的祭物，如同馨香的气味
(Re 8:4)。
英文原文
4. What is it, Lord?--language which, tremulously though it was uttered, betokened childlike reverence and humility.
Thy prayers and thine alms--The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men.
are come up for a memorial before God--that is, as a sacrifice well-pleasing unto God, as an odor of a sweet smell
(Re 8:4).
5
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Ac 10:5.
5. 你当打发人往约帕去……请那称呼西门的人来等——（参见
Ac 9:11的注释）。
英文原文
5. send to Joppa . . . for one Simon, &c.--(See on
Ac 9:11).
7
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Ac 10:7.
7, 8. 天使……离开后，他叫了——随即照所吩咐的去行，借此表明他信心的单纯。
一个虔诚的兵，就是常伺候他的——「他属下的兵士」之一，如迦百农的百夫长所拥有的
(Mt 8:9)。 这「虔诚的兵」是谁，只能凭推测。DA COSTA [Four Witnesses]提出许多巧妙的理由，认为他从此依附彼得——彼得在第二卷福音成书上的影响既有最古老的传称为证、又烙印在该福音本身上——他正是传道者马可。
英文原文
7, 8. when the angel . . . was departed, he called--immediately doing as directed, and thereby showing the simplicity of his faith.
a devout soldier of them that waited on him continually--of the "soldiers under him," such as the centurion at Capernaum had
(Mt 8:9).
Who this "devout soldier" was, can only be matter of conjecture. DA COSTA [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter--whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself--he is no other than the Evangelist Mark.
9
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Ac 10:9.
9-16. 上房顶去——东方人乘凉消暑所选的平顶。
约在午正——正午时分。
英文原文
9-16. upon the housetop--the flat roof, the chosen place in the East for cool retirement.
the sixth hour--noon.
10
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10. 恍惚——与哥尼流的「异象」不同，其不同之处在于所见的事物没有同等的客观真实性，尽管两者都是超自然的。
英文原文
10. a trance--differing from the "vision" of Cornelius, in so far as the things seen had not the same objective reality, though both were supernatural.
12
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12. 各样四足的走兽等——即（礼仪上的）洁净与不洁净的全混在一起。
英文原文
12. all manner of four-footed beasts, &c.--that is, the clean and the unclean (ceremonially) all mixed together.
14
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14. 主啊，万万不可——参旁注经文。
我从来没有吃过凡俗的——即未经神圣许可而未分别为圣可吃的，因此是「不洁净的」。「食物的区分是民族区分、分别为圣、归为圣洁的一项圣礼」[WEBSTER and WILKINSON]。
英文原文
14. Not so, Lord--See Marginal reference.
I have never eaten anything that is common--that is, not sanctified by divine permission to eat of it, and so "unclean." "The distinction of meats was a sacrament of national distinction, separation, and consecration" [WEBSTER and WILKINSON].
15
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15. 神所洁净的，你不可当作俗物——礼仪上的区分已经终结，外邦人——在礼仪上与选民分别
(Ac 10:28)，
并被禁止享受他们所享有的、在教会可见圣礼中接近神的权利——如今与选民完全平等。
英文原文
15. What God hath cleansed, that call not thou common--The ceremonial distinctions are at an end, and Gentiles, ceremonially separated from the chosen people
(Ac 10:28),
and debarred from that access to God in the visible ordinances of His Church which they enjoyed, are now on a perfect equality with them.
16
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16. 一连三次——参
Ge 41:32。
英文原文
16. done thrice--See
Ge 41:32.
17
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17-24. 彼得心里正在猜疑……这是什么意思，哥尼流所差来的人……已经在门前……问——「正在询问」，即正在做这事。这里所做的预备——彼得为他的外邦客人所做的预备，正如哥尼流为他所做的预备一样——当虔诚地留意。但除此之外，同时，「圣灵」明确告诉他有三个人在找他，并吩咐他毫不犹豫地与他们同去，因为是他们奉差而来的。
英文原文
17-24. while Peter doubted . . . what this should mean, behold, the three men . . . stood before the gate . . . and asked--"were inquiring," that is, in the act of doing so. The preparations here made--of Peter for his Gentile visitors, as of Cornelius for him--are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.
21
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21. 我就是你们所找的人——这似乎是在彼得尚未被告知关于这些人及其来意的情况下说出的。
英文原文
21. I am he whom ye seek--This seems to have been said without any communication being made to Peter regarding the men or their errand.
22
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22. 他们说：哥尼流……是个义人等——这是来自他自己仆人的美好见证。
为犹太通国所称赞——无疑特意提出，以博取这位犹太使徒的好感。
要听你所说的话——（参
Ac 11:14
注释）。
英文原文
22. they said, Cornelius . . . a just man, &c.--fine testimony this from his own servants.
of good report among all the nation of the Jews--specified, no doubt, to conciliate the favorable regard of the Jewish apostle.
to hear words of thee--(See on
Ac 11:14).
23
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23. 留他们住下——从而部分地预示了与外邦人的这种团契。
彼得……和他们同去，还有几个弟兄——共六人
(Ac 11:12)。
从约帕——作为彼得已准备好相信影响深远之一事的见证人。
英文原文
23. called them in and lodged them--thus partially anticipating this fellowship with Gentiles.
Peter went . . . with them, and certain brethren--six in number
(Ac 11:12).
from Joppa--as witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.
24
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24. 哥尼流……已经请了他的亲属密友——暗示他在该撒利亚已住了足够长的时间，在那里建立了关系，并且在那里有亲密的朋友；他不以为耻地邀请他们来参加这性质极其庄严的宗教聚会。
英文原文
24. Cornelius . . . called together his kinsmen and near friends--implying that he had been long enough at Cæsarea to form relationships there and that he had intimate friends there whose presence he was not ashamed to invite to a religious meeting of the most solemn nature.
25
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25-29. 彼得进去的时候，哥尼流去迎接他——这是最高敬意的表示。
俯伏在他脚前拜他——在东方，这种表达敬意的方式不仅用于君王，也用于地位尊贵的人；但在希腊人和罗马人中，这唯独保留给神明。因此彼得婉拒了它，因这非任何凡人所配得 [GROTIUS]。
「那些自称继承了彼得之位的人，却没有效法他这方面的行为」 [ALFORD] (他们只是应验了
帖后 2:4，
并参
启 19:10；22:9)。
英文原文
25-29. as Peter was coming in, Cornelius met him--a mark of the highest respect.
fell down at his feet, and worshipped him--In the East this way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mortal [GROTIUS]. "Those who claim to have succeeded Peter, have not imitated this part of his conduct" [ALFORD] (therein only verifying
2Th 2:4,
and compare
Re 19:10; 22:9).
28
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28. 你们知道，犹太人……和别国的人亲近来往，本是不合例的等——并没有明文禁止这样的交往，而且在一定程度上也确实保持着往来。(参福音书历史临近末尾的部分)。但亲密的社会交往并未实行，因为那与律法的精神相悖。
英文原文
28. Ye know it is . . . unlawful . . . for . . . a Jew to keep company, or come unto one of another nation, &c.--There was no express prohibition to this effect, and to a Certain extent intercourse was certainly kept up. (See the Gospel history, towards the end). But intimate social fellowship was not practiced, as being adverse to the spirit of the law.
29
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29. 所以我被请的时候，就不推辞而来等——整篇讲辞充满了庄重，使徒在他面前的这群人中看见了一个新的弟兄群体，他们的心思敬虔而好问，他受了神圣的引导，要将新真理之光倾注其中。
现在我问你们
英文原文
29. I ask therefore, &c.--The whole speech is full of dignity, the apostle seeing in the company before him a new brotherhood, into whose devout and inquiring minds he was divinely directed to pour the light of new truth.
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30-33. 四天前——使者第一天被差遣；第二天到达约帕
(徒 10:9)； 第三天启程前往该撒利亚；第四天抵达。
英文原文
30-33. Four days ago--the messengers being despatched on the first; on the second reaching Joppa
(Ac 10:9);
starting for Cæsarea on the third; and on the fourth arriving.
33
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33. 所以我们在此聚齐，要听主所吩咐你的一切话，并且我们在神面前——这美好地表达了对这位奉天差遣的教师口中所要传达之神圣教导的完全预备，并给彼得以愉快的鼓励，使他得以自由地发表那无疑已在他唇间的话语！
英文原文
33. we are all here present before God, to hear all things that are commanded thee of God--Beautiful expression of entire preparedness to receive the expected divine teaching through the lips of this heaven-commissioned teacher, and delightful encouragement to Peter to give free utterance to what was doubtless already on his lips!
34
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34, 35. 彼得就开口说——(参
太 5:2
注释)。
我真看出神是不偏待人的——即「我如今在我眼前亲自得到了明证」。不是「我看见神没有反复的偏私」，因为彼得绝不会这样想；而是(如下一句所言)，「我看见神在接纳人时，只看重个人的品格和光景，国民和宗教上的区分都无足轻重」。
英文原文
34, 35. Peter opened his mouth--(See on
Mt 5:2).
Of a truth I perceive--that is, "I have it now demonstrated before mine eyes."
that God is no respecter of persons--Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."
35
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35. 原来——请注意，不是在各国每一种宗教中——这是对这些话语常见的曲解。
各国中——这是旧约描述在启示宗教范围内真正敬虔之人的惯用语，因此不能说彼得是想要以此指明一种异教意义上仅仅是有德行的品格；并且彼得既已从哥尼流的使者以及他本人口中得知了足够的信息，使他确信这位罗马军官全部的宗教品格都是在犹太信仰中塑造的，那么使徒无疑正是想要描述那种圣徒身分——其内在的属灵性和外在的果子——正如神已宣告为真实而蒙悦纳的那样。并且既然照他国度的法则，对这样的人「神赐给更多的恩典」
(雅 4:6； 太 25:29)，
他便差遣彼得——不是如人们所常说的，去作他归信的器皿，而只是「将神的道更详细地讲解给他」，正如从前对那虔诚的埃提阿伯太监一样。
那敬畏主、行义的人都为主所悦纳
英文原文
35. But in every nation--not (observe), in every religion; according to a common distortion of these words.
he that feareth him, and worketh righteousness--This being the well-known phraseology of the Old Testament in describing the truly godly man, within the pale of revealed religion, it cannot be alleged that Peter meant it to denote a merely virtuous character, in the heathen sense; and as Peter had learned enough, from the messengers of Cornelius and from his own lips, to convince him that the whole religious character of this Roman officer had been moulded in the Jewish faith, there can be no doubt that the apostle intended to describe exactly such saintship--in its internal spirituality and external fruitfulness--as God had already pronounced to be genuine and approved. And since to such "He giveth more grace," according to the law of His Kingdom
(Jas 4:6; Mt 25:29),
He sends Peter, not to be the instrument of his conversion, as this is very frequently called, but simply to "show him the way of God more perfectly," as before to the devout Ethiopian eunuch.
36
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36-38. 神……传给以色列人——因为(他要他们清楚知道)福音首先是传给他们的，正如福音的事实是发生在古代制度之特殊舞台上一样。
藉着耶稣基督传和平的福音——这一切福音真理的荣耀总纲
(林前 1:20-22)。
他是万有的主——他被高举，使犹太人和外邦人同在他和平的覆庇之下；他十字架的血已将二者凝聚为一个和好、蒙悦纳的神的家
(弗 2:13-18)。
道
英文原文
36-38. the word . . . sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.
preaching peace by Jesus Christ--the glorious sum of all Gospel truth
(1Co 1:20-22).
he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God
(Eph 2:13-18).
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37. 这是你们所知道的，那句话——这些事实看来太过著名和非凡，那些如此常与犹太人交往、又如此关切一切犹太事务的人不可能不知道；虽然他们像那太监一样，不知道这些事的属灵意义。
传遍犹太，从加利利起——(参
路 4:14, 37, 44；7:17；9:6；23:5)。
在约翰宣传洗礼以后——(参
徒 1:22
注释)。
英文原文
37. That word . . . ye how--The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an interest in all Jewish matters as they did; though, like the eunuch, they knew not the significance of them.
which was published throughout all Judea, and began from Galilee--(See
Lu 4:14, 37, 44; 7:17; 9:6; 23:5).
after the baptism which John preached--(See on
Ac 1:22).
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38. 神怎样以圣灵和能力膏拿撒勒人耶稣——更准确的译法是「拿撒勒人耶稣(作为那『所传之道』的主题)，神怎样膏了他」。
这都是你们知道的——即在他的受洗之时，如此可见地宣告他为弥赛亚，即「主的基督」。参
路 4:18-21。
因为此处所指的，并不是他道成肉身时为个人圣洁所受的膏抹——正如许多教父和某些近代学者所理解的——而是他受洗之后所穿上、呈现在百姓面前以供他们接纳的弥赛亚职分的徽章。
他周流四方，行善事——高举他一切神迹的有益性质，这正是预言中所描述的性质
(赛 35:5, 6
等)。
医好凡被魔鬼压制的人——无论是被鬼附的形式，还是更为间接的，如那「被撒但捆绑了这十八年」的妇人
(路 13:16)；
从而表明自己是救赎一切灾祸的救赎主。
因为神与他同在——使徒如此温柔地逐步上升到他以之收尾的基督之至高尊贵，迁就他的听众。
英文原文
38. Now God anointed Jesus of Nazareth--rather, "Jesus of Nazareth (as the burden of that 'published word'), how God anointed Him."
with the Holy Ghost and with power--that is, at His baptism, thus visibly proclaiming Him MESSIAH, "the Lord's Christ." See
Lu 4:18-21.
For it is not His unction for personal holiness at His incarnation that is referred to--as many of the Fathers and some moderns take it--but His investiture with the insignia of the Messianic office, in which He presented Himself after His baptism to the acceptance of the people.
went about doing good--holding up the beneficent character of all His miracles, which was their predicted character
(Isa 35:5, 6,
&c.).
healing all that were oppressed of the devil--whether in the form of demoniacal possessions, or more indirectly, as in her "whom Satan had bound with a spirit of infirmity eighteen years"
(Lu 13:16);
thereby showing Himself the Redeemer from all evil.
for God was with him--Thus gently does the apostle rise to the supreme dignity of Christ with which he closes, accommodating himself to his hearers.
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39-43. 我们就是他在……所做之事的见证——不是受人迷信敬仰的对象，而只是福音所依据之伟大历史事实的见证人。
他们竟把他挂在木头上杀了——即借着挂起来而杀了他。
在耶路撒冷——正如
徒 5:30
所言(并参
加 3:13
注释)。
英文原文
39-43. we are witnesses of all . . . he did--not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded.
slew and hanged--that is, slew by hanging.
on a tree--So
Ac 5:30
(and see on
Ga 3:13).
40
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40-41. 把他显明出来，不是显现给众人看——因为他不宜在复活的状态下，使自己再次亲身遭受拒绝。
乃是显现给神预先所拣选为他作见证的人看，就是我们这些在他从死里复活以后，和他同吃同喝的人等——因此，他复活的这一事实并不因此而不确定，虽然他以复活之体 隐藏自己、不让人普遍观看。
他所立定作审判活人死人的主——他此前宣告他为「万有的主」，是为要向一切人同样分赐「平安」；如今他以同一至高的主权宣告他，是为要对一切人同样施行审判。关于这一神圣的设立，见
约 5:22, 23, 27； 徒 17:31。
如此，我们在此见到了全部福音真理的概要。但借着这位被高举者得蒙赦免，是彼得那美丽而单纯的讲辞的收尾之音。
他是神所立定，要作审判活人死人的主
英文原文
40-41. showed him openly; Not to all the people--for it was not fitting that He should subject Himself, in His risen condition, to a second rejection in Person.
but unto witnesses chosen before of God . . . to us, who did eat and drink with him after he rose, &c.--Not the less certain, therefore, was the fact of His resurrection, though withholding Himself from general gaze in His risen body.
he which was ordained of God to be the Judge of quick and dead--He had before proclaimed Him "Lord of all," for the dispensing of "peace" to all alike; now he announces Him in the same supreme lordship, for the exercise of judgment upon all alike. On this divine ordination, see
Joh 5:22, 23, 27; Ac 17:31.
Thus we have here all Gospel truth in brief. But, forgiveness through this exalted One is the closing note of Peter's beautifully simple discourse.
43
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43. 众先知也为他作见证——即这是先知见证的总纲。在这样的场合，给出他们见证的精意，比逐一引用更为恰当。但旧约著作的这一福音性意义——这是使徒在此的宣告——当被那些想要将旧约中这一元素理性化抹去的人敬虔地深思。
凡信他的人——这话显然是特别针对他面前的外邦听众说的，构成了整篇讲辞一个崇高的实践性结论。
必因他的名得蒙赦罪
英文原文
43. To him give all the prophets witness--that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament.
whosoever believeth in him--This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.
44
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44, 45. 彼得还说这话的时候，圣灵——以可见和可听的表现
(徒 10:46)。
降在一切听道的人身上
英文原文
44, 45. While Peter yet spake . . . the Holy Ghost fell--by visible and audible manifestation
(Ac 10:46).
45
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45. 那些奉割礼和彼得同来的信徒，见圣灵的恩赐也浇灌在外邦人身上，就都希奇等——没有受割礼就浇灌下来。
英文原文
45. they of the circumcision . . . were astonished . . . because that on the Gentiles also was poured out, &c.--without circumcision.
46
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46. 因听见他们说方言，称赞神为大——正如五旬节那日，这不是空洞的神迹，不是仅仅说外语，而是用他们所不懂的方言讲说「神的大作为」
(徒 2:11)，
此处也是如此；但本案更为奇妙，因为说话的人大概对旧约的赞美诗歌不那么熟悉。
*46-48. 彼得说：这些人既受了圣灵，与我们一样，谁能禁止用水给他们施洗呢？*等——请注意，他不是说：他们已经受了圣灵，何必再用水？而是说：他们既已领受了活的门徒身分并显然印在了他们身上，借着洗礼的印证接纳他们进入教会的完全团契，还能有什么反对呢？
英文原文
46. heard them speak with tongues and magnify God--As on the day of Pentecost it was no empty miracle, no mere speaking of foreign languages, but utterance of "the wonderful works of God" in tongues to them unknown
(Ac 2:11),
so here; but more remarkable in this case, as the speakers were perhaps less familiar with the Old Testament songs of praise.
46-48. Then answered Peter, Can any man forbid water . . . which have received the Holy Ghost, &c.--Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?
47
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47. 这些人既像我们一样受了圣灵——因此，在一切与救恩有关的事上，与我们处于同等地位。
英文原文
47. which have received the Holy Ghost as well as we--and are thus, in all that is essential to salvation, on a level with ourselves.
48
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48. 于是彼得吩咐他们——不是亲手施洗，正如保罗也非亲手施洗，仅在少数例外情形下如此
(林前 1:14-17； 参
徒 2:38； 约 4:2)。
奉耶稣基督的名给他们施洗。他们又请彼得住了几天——「黄金的日子」 [BENGEL]，
无疑是在令人舒畅的基督徒团契中度过的，并在使徒讲辞的各项主题上，彼此分享和领受更完全的教导。
英文原文
48. he commanded them to be baptized--not doing it with his own hands, as neither did Paul, save on rare occasions
(1Co 1:14-17;
compare
Ac 2:38; Joh 4:2).
prayed . . . him to tarry certain days--"golden days" [BENGEL], spent, doubtless, in refreshing Christian fellowship, and in imparting and receiving fuller teaching on the several topics of the apostle's discourse.
Ac 10:1-48.
哥尼流 及其一党的 归附与 受洗—— 即 外邦人的 初熟果子。
我们在此进入基督教会一个全新的阶段，即「向外邦人开了信道的门」，换言之，承认外邦人在不必受割礼的条件下，与犹太门徒完全平等。这方面似乎已经有了一些开端（参见
Ac 11:20, 21的注释）；
扫罗大概从起初在阿拉伯、叙利亚和基利家就照此原则行事。但若他是未受割礼的外邦人入教的首要推动者，那些对他素来不友善的犹太派便会强大到足以将教会带到险些分裂的地步。然而彼得，「受割礼之人的使徒」，获此殊荣发起这一大运动，正如他先前首次接纳犹太信徒一样（参见
Mt 16:19的注释）。
但此后，一位已经登台的人将使这位「使徒中之首」黯然失色。
1, 2. 凯撒利亚——（参见
Ac 8:40的注释）。
意大利营——一支由意大利人（与本地士兵相区别）组成的步兵营，驻扎于凯撒利亚，大概作驻该处之罗马巡抚的护卫。一枚古币明确提及叙利亚有这样一营兵[AKERMAN, Numismatic Illustrations of the New Testament]。