Books
使徒行传生命读经 · 第34篇

藉著彼得一班同工的职事，在犹太地的繁殖（二十六）

The Propagation in Jerusalem, Judea, and Samaria through the Ministry of Peter’s Company (26)
1读经：使徒行传十二章一至二十四节。
1Scripture Reading: Acts 12:1-24
插进的话
A PARENTHETICAL SECTION
2在本篇信息中，我们要来看行传十二章一至二十四节，这是论到彼
2In this message we shall consider 12:1-24, a parenthetical section concerning Peter in his ministry
3得的职事一段插进的话。
3
4为甚么这里需要十二章一至二十四节这样一段插进的话？所有新约的作者都是被那灵感动，选择合式的材料来写作，使他们所写的可以达到目标。基于这原则，我们需要看看使徒行传的作者路加，为甚么在这里插进十二章一至二十四节所记载的事件。在路加里面的圣灵，这样作必定是有目的的。
4Why is there the need for such a parenthetical section as 12:1-24 to be inserted here? All the writers of the New Testament were inspired by the Spirit to select the proper material for their composition so that their writing might reach the goal. Based upon this principle, we need to consider why Luke, the writer of the book of Acts, inserted the instance recorded in 12:1-24 at this point. Surely the Holy Spirit within Luke must have had a goal in doing this
5在十一章一至十八节，彼得向耶路撒冷的人述说，外邦人进入神国的门是怎样开启的。按照十一章十八节，听见这话的人就静默无声，荣耀神，只能说，『这样看来，神也把悔改以得生命赐给外邦人了。』路加在十一章其余的部分，（徒十一19～30，）告诉我们关于福音藉四散的门徒向腓尼基、居比路并安提阿的扩展，以及安提阿的召会和犹太众召会之间的交通。巴拿巴受差遣，从耶路撒冷出去访问主工作正在开展的那些地方。他来到安提阿，知道那里需要职事，所以他把扫罗带到安提阿，应付那里的需要。藉此扫罗就被带进召会的事奉，被引进他的职事。扫罗在大马色的传讲相当有效，甚至得著了门徒。但那不是他完全被引进新约职事的适当时候。我们可以说，扫罗在大马色的传讲是凭他自己作的。:有三位弟兄特别跟扫罗有关联：司提反、亚拿尼亚、巴拿巴。藉著司提反，扫罗第一次听见福音；藉著亚拿尼亚，他被带进与基督身体的联合；然后，藉著巴拿巴，扫罗被带进在耶路撒冷的交通里。那时候他虽然被带进交通里，却没有被带进职事里。那时他还没有完全被引进新约的经纶。扫罗离开耶路撒冷往大数去了一些时间，巴拿巴去找著扫罗，把他带到安提阿。扫罗被巴拿巴带到安提阿以后，才完全被带进众召会的事奉里；这可由安提阿门徒物质的餽送，由巴拿巴和扫罗经手送给犹太的弟兄们一事看出来。这里我们看见，巴拿巴和扫罗被派，将餽送从安提阿带到犹太，以帮助圣徒。这样，扫罗就被带进所有召会都承认的事奉中。不仅如此，巴拿巴和扫罗从耶路撒冷回安提阿以后，扫罗就完全进入新约的职事。所以，扫罗被引进众召会的事奉，并且完全被引进新约的职事，发生在十一章十九节至十二章二十五节，其中十二章一至二十四节是插进的一段话，与彼得（不是扫罗）有关。彼得的职事似乎到十一章十八节就衰微了，然后十一章十九节开始将扫罗的职事完全引进，这引进完成在十二章二十五节。然后，他的职事在十三章一节充分开始了。
5In 11:1-18 Peter related to those in Jerusalem how the door was opened for the Gentiles to come into the kingdom of God. According to 11:18, those who heard these things were silent and glorified God. They could only say, “Then also to the Gentiles God has given repentance unto life.” In the remainder of chapter eleven (vv. 19-30) Luke tells us about the spread of the gospel to Phoenicia, Cyprus, and Antioch through the scattered disciples and about the communication between the church in Antioch and the churches in Judea. Barnabas was sent out from Jerusalem to visit the places where the Lord’s work was spreading. When he came to Antioch, he realized that there was the need for ministry. Therefore, he brought Saul to Antioch to help in meeting the need there. It was through this that Saul was brought into the service in the church and was initiated into his ministry. Saul’s preaching in Damascus was quite prevailing, and he even had disciples. But that was not the right time for him to be fully initiated into the New Testament ministry. We may say that Saul’sp reaching in Damascus was something done on his own. Three brothers were especially related to Saul Stephen, Ananias, and Barnabas. Through Stephen Saul heard the gospel for the first time. Through Ananias he was brought into the identification with the Body. Then through Barnabas Saul was brought into the fellowship in Jerusalem. Although he was brought into the fellowship at that time, he was not yet brought into the ministry. He was not at that time fully initiated into the New Testament economy. Sometime after Saul left Jerusalem for Tarsus, the time became right for Barnabas to find him and bring him to Antioch. Only when Saul was brought to Antioch by Barnabas was he brought into the service for the churches in an absolute way. We see this in the disciples in Antioch sending their material gift to the brothers in Judea through the hand of Barnabas and Saul. Here we see that Barnabas and Saul were assigned to bring the gifts from Antioch to help the saints in Judea. In this way Saul was brought into a service that was recognized by all the churches. Furthermore, after Barnabas and Saul returned to Antioch from Jerusalem, Saul entered fully into the New Testament ministry. Therefore, Saul’sin it i at i on into the service of the churches and fully into the New Testament ministry took place in 11:19 through 12:25, with 12:1-24 being a parenthetical section related to Peter, not Saul, inserted in the record. It seems that Peter’s ministry has waned by 11:18. Then in 11:19 we have the beginning of the full initiation of Saul’s ministry. This initiation is completed at 12:25. Then, as we shall see, his ministry begins fully in 13:1.
REASONS FOR THE INSERTION
插入这段话的原因
OF THIS PARENTHETICAL SECTION
6现在我们需要来看路加为甚么插入一段论到彼得的话。这段话实际上与彼得的职事无关，乃是记载一个神迹，藉此使彼得蒙拯救出监。插进这段话的原因是甚么？路加记载这事的目的何在？
6Now we need to consider the reason Luke inserted a section concerning Peter. Actually, this section has nothing to do with Peter’s ministry. Rather, it records a miracle through which Peter was rescued from prison. What is the reason for this insertion? What was Luke’s goal in recording it
加强对彼得和他职事的积极印象
To Strengthen the Positive Impression concerning Peter and His Ministry
7假定关于彼得和他职事的记载结束在十一章十八节，我们对彼得会有何种印象？彼得不敢放胆述说在哥尼流家发生的事。倘若彼得放胆，他也许会说，『弟兄们，主耶稣告诉我们，我们应当作他的见证人直到地极，那么，我进该撒利亚一个罗马百夫长的家有甚么不对？』但2彼得不敢放胆，反而非常谨慎。加拉太二章证实彼得对犹太和外邦信徒交往这件事有难处，他在这件事上不刚强。所以，他被问起的时候不敢放胆回答。
7Suppose the account concerning Peter and his ministry ended at 11:18. What kind of impression would we have of Peter? Peter was not bold in relating what took place in the house of Cornelius. If Peter had been bold, he might have said, “Brothers, the Lord Jesus told us that we should be His witnesses to the remotest part of the earth. What, then, was wrong for me to go into the house of a Roman centurion in Caesarea?” But instead of being bold, Peter was very cautious. Galatians confirms the fact that Peter had a problem concerning the association of Jewish and Gentile believers. In this matter he was not strong. Therefore, when he was asked concerning it, he was not bold to answer.
8在行传一章八节，主耶稣豫言且吩咐说，『你们…要在耶路撒冷、犹太全地、撒玛利亚，直到地极，作我的见证人。』保罗想要去西班牙，也许是要尽力履行这话。他心里可能想，如果他能去西班牙，他就能到达地极。保罗的用意是要履行主在行传一章八节的命令。1:8彼得在行传十一章对那些奉割礼的人说话时，应当记得主在一章八节的话，这话应当给他放胆说话的立场。然而，彼得没有放胆作见证，反而说得很婉转谨慎，甚至用六位弟兄来荫庇他。如果没有十二章一至二十四节这段插进的话，我们对彼得，特别对他职事的印象可能不好，或许还会有疑问。所以，当路加写保罗职事的引进时，就有负担插进一段话，好加强读者对彼得的积极印象。我信这是他插入这段话的第一个原因。
8In Acts 1:8 the Lord Jesus prophesied and commanded, saying, “You shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and unto the remotest part of the earth.” Paul may have endeavored to fulfill this word when he intended to go to Spain. In his heart there may have been the thought that if he could go to Spain, he would reach the uttermost part of the earth. Paul’sin tent i on was to fulfill the Lord’s commandment in Acts 1:8. Peter should have remembered the Lord’sword in when he was speaking with those of the circumcision in Acts 11. That word would have given him the ground to be bold in his speaking. However, Peter did not give a bold testimony. Rather, he spoke in a nice, cautious way, and even used six brothers to cover him. Without the insertion of 12:1-24, we may not have a favorable impression of Peter, especially of his ministry. We perhaps would have doubts concerning him. Therefore, as he was writing about the initiation of Paul’s ministry, Luke took up the burden to insert something in order to strengthen the positive impression he has given his readers regarding Peter. This, I believe, is the first reason for this insertion.
显示逼迫的两个源头
To Show the Two Sources of Persecution
9插入这段话的第二个原因，是要表明召会和使徒所受的逼迫，不仅来自犹大宗教的源头，也来自罗马政治。行传十二章一至二节说，『那时，希律王下手苦害召会中的几个人，用刀杀了约翰的哥哥雅各。』这希律是亚基帕王一世，他的继承者是二十五章十三节的亚基帕王二世，这二人都不是十三章一节分封的王希律。以前，召会所遭受的只是犹太教的逼迫；从这时起，外邦政治开始和犹太宗教共同参与逼迫。（徒十二11。）犹太宗教与罗马政府联合将主耶稣处死。在行传十二章这里，路加给我们看见，逼迫现在来自罗马政治和犹太宗教。路加插入十二章一至二十四节，指明了这点。按照行传十二章，希律苦害许多圣徒，特别是杀了约翰的哥哥雅各。『他见犹太人喜欢这事，又去捉拿彼得…希律拿了彼得，收在监里，交付四班兵丁看守…于是彼得被囚在监里。』（徒十二3～5。）议会捉拿彼得和其他使徒时，是将他们收在外监，但希律将彼得收在内监，由四班兵丁看守，每班有四个兵丁。路加的用意是要给我们看见，罗马政治与犹太宗教联合逼迫召会。
9A second reason for this insertion is to show that the persecution of the church and the apostles came not only from the source of Jewish religion but also from Roman politics. Acts 12:1 and 2 say, “Now about that time Herod the king laid hands on some from the church to mistreat them. And he did away with James, the brother of John, with the sword.” This was Herod, Agrippa I, whose successor was King Agrippa (II) in 25:13. Both were different from Herod the tetrarch in 13:1. Thus far the church suffered persecution only from the Jewish religion. Now Gentile politics began to participate in the persecution in cooperation with the Jewish religion (v. 11). The Jewish religion joined with the Roman government to execute the Lord Jesus. Here in chapter twelve of Acts Luke shows us that the persecution now comes from Roman politics as well as from the Jewish religion. Luke’sins er tion of 12:1-24 indicates this. According to Acts 12, Herod mistreated a number of the saints. In particular, he slew James, the brother of John. “And when he saw that it was pleasing to the Jews, he proceeded to arrest Peter also....And when he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him....Peter therefore was kept in the prison” (vv. 3-5). When the Sanhedrin arrested Peter and the other apostles, they were put into the outer prison. Herod, however, put Peter into the inner prison where he was guarded by four squads of soldiers. Literally, the Greek word for “squads” means quaternions. A quaternion was a group of four soldiers. Luke’sin tent i on is to show us that Roman politics joined the Jewish religion to persecute the church.
陈明彼得是英雄
To Present Peter as a Hero
10不仅如此，路加在十二章一至二十四节的叙述使彼得成为英雄。这位基督徒英雄遭受来自犹大宗教和罗马政治的逼迫。这就叫我们对彼得留下非常积极的印象。我们读十二章，得到的印象是彼得是个英雄。
10Furthermore, Luke’s narration in 12:1-24 makes Peter a hero. This Christian hero suffered persecution both from the Jewish religion and from Roman politics. This leaves us with a very positive impression concerning Peter. As we read chapter twelve, we receive the impression that Peter was a hero
11在十二章五节下半到十九节上半，我们看见彼得神迹式的蒙主拯救。希律运用他的权柄将彼得收在内监，用铁炼将他与两个守卫同锁，一个在他右边，一个在他左边。希律要等到逾越节以后，把彼得提出来，交给犹太百姓，（徒十二4，）因为他认为这会非常讨好犹大人。『希律将要提他出来的时候，那夜彼得被两条铁炼捆锁，睡在两个兵丁当中，还有守卫在门外看守监牢。看哪，有主的一位使者站在旁边，因室里有光照耀；天使拍彼得的肋旁，叫醒了他，说，快快起来。那铁炼就从他手上脱落下来。』（徒十二6～7。）彼得就出来跟著天使，『不知道那藉著天使所作的事是真的，还以为是见了异象。』（徒十二9。）天使领彼得经过监牢，穿过铁门，『那门自动给他们开了。他们出来，走过一条街，天使随即离开他去了。』（徒十二10。）彼得这才领悟发生在他身上的事不是异象，乃是真实的。『彼得清醒过来，说，我现在真知道主差遣祂的使者，救我脱离希律的手，和犹太百姓一切所期待的。他既明白过来，就往那称呼马可的约翰他母亲马利亚家去，在那里有好些人聚集祷告。』（徒十二11～12。）
11In 12:5b-19a we see that Peter was rescued by the Lord in a miraculous way. Herod exercised his authority to put Peter into the inner prison, where he was chained to two guards, one on his right and the other on his left. Herod was waiting until after the Passover to bring Peter out to the Jewish people (v. 4), for he thought that this would be very pleasing to the Jews. “When Herod was about to bring him forward, Peter was sleeping in that night between two soldiers, bound with two chains, and guards before the door were keeping the prison. And behold, an angel of the Lord stood by him, and a light shone in the cell; and striking Peter’ss i de, he roused him, saying, Rise up quickly! And the chains fell off his hands” (vv. 6-7). As Peter went out and followed the angel, “he did not know that what was taking place through the angel was real, but thought he was seeing a vision” (v. 9). The angel led Peter past the guards and through an iron gate, “which opened of itself to them; and going out they went forward one lane; and immediately the angel departed from him” (v. 10). Then Peter realized that what was happening to him was not a vision but was real. “Peter came to himself and said, Now I surely know that the Lord has sent forth His angel and rescued me out of Herod’s hand and from all the expectation of the Jewish people. And when he became aware of this, he went to the house of Mary, the mother of John who was surnamed Mark, where a considerable number were assembled together praying” (vv. 11-12
12有一个使女，名叫罗大，认出彼得的声音，就报告屋里的众人说，彼得站在门外；他们说，『必是他的天使。』（徒十二13～15。）不仅使徒彼得有天使，甚至信徒中间的小子也有他们的天使。（太十八10。）天使乃是仆役，为承受神救恩的信徒效力。
12When a maiden named Rhoda recognized Peter’s voice and reported to those in the house that Peter was standing before the entry, they said, “It is his angel” (vv. 13-15). Not only Peter as an apostle had an angel; even the little ones among the believers have their angels (Matt. 18:10), who are servants to the believers who inherit God’ss alvation.
13末了，屋里的人看见彼得，就甚惊奇。徒十二16。)彼得摆手，叫他们静默下来，就向他们述说主怎样领他出监，又说，你们把这事报告雅各和众弟兄。』（徒十二17。）这指明雅各在使徒和耶路撒冷的长老中间是领头的。（参徒十五13，二一18，加一19，二9，12。）行传十二章十八至十九节中段说，『到了天亮，兵丁之中起了不小的骚乱，不知道彼得出了甚么事。希律急切的寻找他，却找不著，就审问守卫，吩咐把他们拉去杀了。』一切都豫备好了，要将彼得提出监牢，交给百姓，但是缺了一件－囚犯失踪了。这对希律是何等可羞！希律恼怒，吩咐人把守卫杀了。虽然彼得被救出监使希律蒙羞，希律还是傲慢自大，高举自己。圣经告诉我们：『希律恼怒推罗和西顿的人；他们就同心合意的来到他那里，托王的内侍臣伯拉斯都说情，向王求和，因为他们那一带地方，是从王的地土得粮。』（徒十二20。）因为希律的地土丰富，供应粮食给推罗和西顿，所以那里的人怕他。他们担心他们粮食的供应会断绝，就作点事来讨好希律。『希律在所定的日子，穿上朝服，坐在审判台上，对他们讲论一番。民众喊著说，这是神的声音，不是人的声音。主的使者立刻击打希律，因为他不归荣耀给神;他被虫所咬，气就断了。』(徒十二21～23。)在主的使者击打希律时，他似乎没有立刻死去；这个自大、侮慢神的人乃是被虫所咬。十二章十九节下半至二十三节对希律丧命的叙述，与彼得受苦并被陈明为英雄连在一起。我相信路加插入这段话的用意，是要使我们对彼得没有消极的印象。相反的，我们对他的印象应当非常积极，因为有关他和他职事的记载结束于这样的神迹。这印证一个事实：即使彼得的职事往下衰微，主还是与他同在，并且为他作事。
13Eventually, when those in the house saw Peter, they were amazed (v. 16). “Motioning to them with his hand to be silent, he related to them how the Lord had led him out of the prison, and said, Report these things to James and the brothers” (v. 17). This indicates that James was a leader among the apostles and elders in Jerusalem (see 15:13; 21:18; Gal. 1:19; 2:9, 12). Acts 12:18-19b say, “Now when it became day, there was no small disturbance among the soldiers as to what had become of Peter. And when Herod searched for him and did not find him, he examined the guards and ordered that they be executed.” Everything was ready for Peter to be brought out of prison and presented to the people, with one exception—the prisoner had disappeared. What a shame that was to Herod! Herod was angry and commanded that the guards be executed. Although Herod was shamed by Peter’s rescue from prison, he was still arrogant, and he still uplifted himself. We are told that “he was furious with the Tyrians and Sidonians; and they came to him with one accord, and having persuaded Blastus, the king’s chamberlain, they asked for peace, because their country was fed by the king’s country” (v. 20). Because Herod’s country was rich and supplied food to Tyre and Sidon, the people there were afraid of Herod. They were concerned that their supply of food would be cut off, and they did something to please Herod. “On an appointed day Herod, having arrayed himself in royal clothing, sat on the judgment seat and made an oration to them. And the populace cried out, The voice of a god and not of a man! And instantly an angel of the Lord struck him because he did not give the glory to God; and he was eaten by worms and expired” (vv. 21-23). It seems that Herod did not die immediately when the angel of the Lord struck him. Rather, this arrogant, God-insulting person was eaten by worms. The account of Herod’s fate recorded in 12:19b-23 is related to Peter’s suffering and to his being presented as a hero. I believe that Luke’sin tent i on in inserting this section into the narrative is to keep us from having a negative impression of Peter. On the contrary, our impression of him should be very positive, for the record concerning him and his ministry ends with such a miracle. This confirms the fact that even though Peter’s ministry was waning, the Lord was still with him and for him
14因为关于彼得之叙述的结束很有英雄气概，所以我们绝不该贬低彼得或他的职事。虽然我们不赞同罗马天主教高举彼得为教皇，但我们承认他和他的职事非常美好。他职事的记载乃是神所称许之英雄的记载。所以，我们不该高举保罗，贬低彼得。我们若这样作，就会像哥林多人，说我们是属保罗的，不是属彼得的。因著彼得在主的行动中实在是个英雄，我们需要尊敬他。
14Because the account regarding Peter ends in a heroic way, we should never depreciate Peter or his ministry. Although we do not agree with the Roman Catholic Church in uplifting Peter as a pope, we recognize that he and his ministry were very good. The record of his ministry is the record of a hero approved by God. Therefore, we should not uplift Paul and depreciate Peter. If we do this, we are like the Corinthians, for we shall be saying that we are of Paul and not of Peter. Because Peter was truly a hero in the Lord’s move, we need to respect him
神与撒但之间的争战
A BATTLE BETWEEN GOD AND SATAN
15十二章一至二十四节，还有许多其他的事需要我们来看。第一，彼得在监里，『召会就为他切切的祷告神。』（徒十二5。）这指明幕后有一场属灵势力的争战，就是神与他仇敌撒但之间的争战。表面看来是希律和彼得之间的冲突，实际上是神与祂仇敌之间的冲突。无疑的，希律是被撒但所煽动。撒但在他背后，甚至在他里面。所以，召会与神一同争战，对抗那恶者撒但。这争战不是靠肉体，乃是靠祷告。召会祷告，并且召会用以击败希律和他背后属灵势力的兵器不是属肉体的，乃是属那灵的。
15There are a number of other matters in 12:1-24 that we need to consider. First, when Peter was in prison, prayer was being made fervently by the church to God concerning him” (v. 5). This indicates that behind the scene there was a battle between spiritual forces, a battle between God and His enemy, Satan. Apparently the conflict was between Herod and Peter; actually it was between God and His enemy. No doubt, Herod was instigated by Satan. Satan was behind him and even within him. Therefore, the church fought the battle with God against Satan, the evil one. This battle was fought not by the flesh but by prayer. The church prayed, and the weapon used by the church to defeat Herod and the spiritual force behind him was not of the flesh but of the Spirit
姊妹领头祷告
THE SISTERS TAKING THE LEAD TO PRAY
16第二，我们在十二章十二节看见，在马利亚家有好些人聚集祷告。这指明为著彼得的祷告，主要是在一位姊妹的家里进行。我们由此看见，在召会生活里，姊妹应当在祷告这件事上领头。按照主话中的基本原则，活动应当由弟兄推行，姊妹多半在背后扶持，而主要的扶持工作就是祷告。在彼得的事例中，正是这样的光景。他得释放以后，就往马利亚家去，许多圣徒还在那里祷告。
16Second, in 12:12 we see that in the house of Mary a considerable number were assembled together praying. This indicates that the prayer concerning Peter was offered mainly in the home of a sister. From this we see that in the church life the sisters should take the lead in the matter of prayer. According to the basic principle in the Word, the activities should be carried out by the brothers, and for the most part the sisters should do the supporting work behind the scene. The main supporting work is to pray. This was exactly the situation in Peter’s case. After he was released, he went to Mary’sho use, where many of the saints were still praying
17我们在十二章看见，主实在是主；祂是君王的元首。希律王傲慢自大，但元首耶稣在他之上。主耶稣运用祂的主权，差遣使者对付被撒但煽动、篡夺并利用的希律。在此我们清楚看见主争战并得胜。
17In Acts 12 we see that the Lord is truly the Lord; He is the Ruler of the kings. Herod the king was arrogant, but Jesus the Ruler was above him. The Lord Jesus exercised His lordship to send an angel to deal with Herod, one who had been instigated, usurped, and used by Satan. Here we clearly see that the Lord fought the battle and won.
神话语的扩长与繁增
THE WORD OF GOD GROWING AND MULTIPLYING
18末了，二十四节说，『但神的话却日见扩长，越发繁增。』前一节说，希律被虫所咬，气就断了；然后这一节开始于『但。』希律断了气，但神的话却日见扩长。神的话实际上就是主自己，因为话是主的容器。所以，神的话扩长，实际上就是主扩长。
18Finally, 12:24 says, “But the word of God grew and multiplied.” The previous verse says that Herod was eaten by worms and expired. Then this verse begins with “but.” Herod expired, but the word of God grew. The word of God is actually the Lord Himself because the word is the container of the Lord. Therefore, for the word of God to grow actually means that the Lord grew
19二十四节说，神的话不仅扩长，而且繁增。话不是自己扩长并繁增，乃是随著信徒扩长，随著召会繁增。信徒扩长时，他们里面的话就扩长；召会繁增时，话就在召会里面繁增。神的话日见扩长，越发繁增，这事实指明古时信徒与召会被话充满，且与话是一。这是主在与那恶者的争战中得胜的有力标记。二十四节话的扩长与繁增是彼得职事的结果。所以，这一节指明彼得职事结束的方式是得胜的。使徒行传中关于他职事末了的话乃是：神的话日见扩长，越发繁增。这是彼得的职事荣耀且得胜的结束。不仅如此，这一节宣告主在地上从耶路撒冷，经过撒玛利亚，直到外邦世界的行动。主从二章至十二章末了的行动，完全胜过了当时的局面。为著复活基督的繁殖，主在祂职事里的行动，不仅胜过犹太宗教，也胜过罗马政治。
19Acts 12:24 says that the word of God not only grew but also multiplied. The word does not grow and multiply in itself. Rather, the word grows with the believers and multiplies with the church. When the believers grow, the word within them grows. When the churches multiply, the word multiplies within the churches. The fact that the word of God grew and multiplied indicates that in ancient times the believers and the churches were filled with the word and were one with the word. This is a strong sign of the Lord’s victory in His battle against the evil one. The growth and multiplication of the word in 12:24 was the result, the issue, of Peter’s ministry. Therefore, this verse indicates that Peter’s ministry concluded in a victorious way. The last word concerning his ministry in Acts is that the word of God grew and multiplied. This is a glorious and victorious ending of Peter’s ministry. Furthermore, this verse is a declaration of the Lord’s move on earth from Jerusalem, through Samaria, to the Gentile world. The Lord’s move from chapter two to the end of chapter twelve was altogether victorious over the situation. His move in His ministry for the propagation of the resurrected Christ was victorious not only over Jewish religion but also over Roman politics
20既然使徒行传里关于彼得职事的记载，结束的方式是得胜的，我们就不应当小看彼得。新约清楚的说，彼得只是为受割礼的人设立的，而保罗是为未受割礼的人设立的。他们乃是在新约职事的两个区域里。十二章一至二十四节这一段插进来的记载，证明神的行动在一切环境中都是得胜的。
20Since the record concerning Peter’s ministry in Acts concludes in a victorious way, we should not belittle Peter. The New Testament says clearly that Peter was appointed only for the circumcision, whereas Paul was appointed for the uncircumcision. They were in two regions of the New Testament ministry. As an insertion into the record in Acts, 12:1-24 proves that God’s move is victorious in all circumstances