In Judea ( kata tēn Ioudaian ).

Throughout Judea (probably all Palestine), distributive use of kata . The news from Casearea spread like wildfire among the Jewish Christians. The case of the Samaritans was different, for they were half Jews, though disliked. But here were real Romans even if with Jewish affinities.

Had received ( edexanto ).

First aorist middle indicative. The English idiom requires "had"received, the Greek has simply "received."

They that were of the circumcision ( hoi ek peritomēs ).

Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in Act 10:46 is confined to the six brethren with Peter in Caesarea (Act 11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Gal 2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Act 15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter’ s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in Act 11:1, but are not referred to in Act 11:2. Apparently they are in contrast with the circumcision party in the church.

Contended ( diekrinonto ).

Imperfect middle of the common verb diakrinō , to separate. Here to separate oneself apart (dia ), to take sides against, to make a cleavage (dia , two, in two) as in Jud 1:9. So Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.

Thou wentest in ( eisēlthes ).

Direct form, but Westcott and Hort have it eisēlthen (he went in), indirect form. So with sunephages (didst eat) and sunephagen (did eat). The direct is more vivid.

Men uncircumcised ( andras akrobustian echontas ).

"Men having uncircumcision."It is a contemptuous expression. They did not object to Peter’ s preaching to the Gentiles, but to his going into the house of Cornelius and eating with them, violating his supposed obligations as a Jew (Hackett). It was the same complaint in principle that the Pharisees had made against Jesus when he ate with publicans and sinners (Luk 15:12). The Jews had not merely the Mosaic regulations about clean and unclean food, but also the fact that at a Gentile table some of the meat may have been an idol sacrifice. And Peter himself had similar scruples when the vision came to him at Joppa and when he entered the house of Cornelius in Caesarea Act 10:28). Peter had been led beyond the circumcision party.

Began ( arxamenos ).

Not pleonastic here, but graphically showing how Peter began at the beginning and gave the full story of God’ s dealings with him in Joppa and Caesarea.

Expounded ( exetitheto ).

Imperfect middle of ektithēmi , to set forth, old verb, but in the N.T. only in Acts (Act 7:21; Act 11:4; Act 18:26; Act 28:23), a deliberate and detailed narrative "in order"(kathexēs ). Old word for in succession. In the N.T. only in Luk 1:2; Luk 8:1; Act 3:24; Act 11:14; Act 18:23. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (Act 11:5, Act 11:6, Act 11:15, Act 11:16). "The case of Cornelius was a test case of primary importance"(Page), "the first great difficulty of the early Church."Part of the story Luke gives three times (Act 10:3-6, Act 10:30-32; Act 11:13.). See the discussion chapter 10 for details given here.

Let down ( kathiemenēn ).

Here agreeing with the "sheet"(othonēn , feminine), not with "vessel"(skeuos , neuter) as in Act 10:11.

Even unto me ( achri emou ).

Vivid detail added here by Peter.

When I had fastened my eyes ( atenisas ).

This personal touch Peter adds from his own experience. See Luk 4:20 and Act 3:4, Act 3:12 for this striking verb atenizō , to stretch the eyes towards, first aorist active participle here.

I considered ( katanoeō ).

Imperfect active of kataneoō to put the mind down on, to ponder, I was pondering.

And saw ( kai eidon ).

Second aorist active indicative, saw in a flash.

A voice saying ( phōnēs legousēs ).

Genitive case after ēkousa (cf. Act 9:7 and accusative Act 9:4 which see for discussion). Participle legousēs (present active of legō ) agreeing with phōnēs , a kind of indirect discourse use of the participle.

Came into my mouth ( eisēlthen eis to stoma mou ).

Instead of ephagon (I ate) in Act 10:14. Different phrase for the same idea.

Was drawn up ( anespasthē ).

Instead of anelēmpthē (was taken up) in Act 10:16. First aorist passive indicative of anaspaō , old verb, but in N.T. only in Luk 14:5 and here.

Making no distinction ( mēden diakrinanta ).

So Westcott and Hort (first aorist active participle) instead of mēden diakrinomenon "nothing doubting"(present middle participle) like Act 10:20. The difference in voice shows the distinction in meaning.

We entered into the man’ s house ( eisēlthomen eis ton oikon tou andros ).

Peter confesses it, but shows that the other six went in also. He avoids mention of Cornelius’ s name and office.

Standing and saying ( stathenta kai eiponta ).

More precisely, "stand and say"(punctiliar act, first aorist passive and second aorist active participles).

Fetch Simon ( metapempsai Simōna ).

First aorist middle imperative. Third time mentioned (Act 10:5, Act 10:22; Act 11:13). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God’ s direct orders.

Whereby thou shalt be saved, thou and all thy house ( en hois sōthēsēi su kai pās ho oikos sou ).

Future passive indicative of sōzō , to save. Clearly Cornelius was unsaved in spite of his interest in Jewish worship. Clearly also the household of Cornelius would likewise be won to Christ by the words of Simon Peter. This is household conversion before the household baptism (Act 10:48; Act 11:17).

As I began to speak ( en tōi arxasthai me lalein ).

En with the locative of the articular aorist infinitive arxasthai (punctiliar action simply) and the accusative of general reference. The second infinitive lalein (to speak) is dependent on arxasthai , "In the beginning to speak as to me."

Even as on us at the beginning ( hōsper kai eph' hēmās en archēi ).

Peter recalls vividly the events at Pentecost, the speaking with tongues and all. It is noteworthy that Peter does not here repeat his sermon. "He rests his defence, not on what he said, but on what God did"(Furneaux).

I remembered ( emnēsthēn ).

First aorist passive indicative of the common verb mimnēskō , to remind. Peter recalls the very words of Jesus as reported in Act 1:5. Peter now understands this saying of Jesus as he had not done before. That is a common experience with us all as new experiences of grace open richer veins in God’ s truth (Joh 12:16). Peter clearly sees that the water baptism is merely the symbol or picture of the spiritual baptism in the heart.

The like gift ( tēn isēn dōrean ).

The equal gift, equal in quality, rank, or measure. Common word.

When we believed ( pisteusasin ).

First aorist active participle of pisteuō in the dative case. It agrees both with hēmin (unto us) and with autois (unto them), "having believed on the Lord Jesus Christ."Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit.

Who was I ( egō tis ēmēn ).

Note order, " I , who was I.""

That I could withstand God

"(dunatos kōlūsai ton theon ). Literally, "able to withstand or hinder God."It is a rhetorical question, really two questions. Who was I ? Was I able to hinder God? Peter’ s statement of the facts made an unanswerable defence. And yet Peter (Gal 2:11) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians.

Held their peace ( hēsuchasan ).

Ingressive aorist active indicative of hēsuchazō , old verb to be quiet, to keep quiet. The wrangling (Act 11:2) ceased. The critics even "glorified God"(edoxasan , ingressive aorist again).

Then to the Gentiles also ( Ara kai tois ethnesin ).

Ergo as in Luk 11:20, Luk 11:48 and like ara oun in Rom 5:18. In ancient Greek inferential ara cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had "granted repentance unto life"to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Act 15:8) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord’ s brother.

They therefore that were scattered abroad ( hoi men oun diasparentes ).

Precisely the same words used in Act 8:4 about those scattered by Saul (which see) and a direct reference to it is made by the next words, "upon the tribulation that arose about Stephen"(apo tēs thlipseōs tēs genomenēs epi Stephanōi ). As a result of (apo ), in the case of (epi ) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following.

Except to Jews only ( ei mē monon Ioudaiois ).

Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 b.c. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.

Spake ( elaloun ).

Inchoative imperfect active, began to speak. For them it was an experiment.

Unto the Greeks also ( kai pros tous Hellēnas ).

This is undoubtedly the correct reading in spite of Hellenists (Hellēnistas ) or Grecian Jews in B E H L P. Hellēnas is read by A and D and a corrector of Aleph. The presence of "also"or "even"(kai ) in Aleph A B makes no sense unless "Greeks"is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in Acts 2; Act 6:1-15. Saul also had preached to the Hellenists in Jerusalem (Act 9:29). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Act 6:1-15). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter’ s defence in 11:1-18. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts 8) had condoned Philip’ s work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not "God-fearers"like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (Act 11:19) and open to the lessons from their environment without a vision such as Peter had at Joppa. "It was a departure of startling boldness"(Furneaux) by laymen outside of the circle of official leaders.

The hand of the Lord was with them ( ēn cheir kuriou met' autōn ).

This O.T. phrase (Exo 9:3; Isa 59:1) is used by Luke (Luk 1:66; Act 4:28, Act 4:30; Act 13:11). It was proof of God’ s approval of their course in preaching the Lord Jesus to Greeks.

Turned unto the Lord ( epestrepsen epi ton kurion ).

First aorist active indicative of epistrephō , common verb to turn. The usual expression for Gentiles turning to the true God (Act 14:15; Act 15:3, Act 15:19; Act 26:18, Act 26:20; 1Th 1:9). Here "Lord"refers to "the Lord Jesus"as in Act 11:20, though "the hand of the Lord"is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.

In Judaea ( κατὰ τὴν Ἰουδαίαν )

More correctly, " throughout Judaea."

They of the circumcision

See on Act 10:45.

Men uncircumcised ( ἄνδρας ἀκροβυστίαν ἔχοντας )

An indignant expression. See Eph 2:11.

Began

Graphically indicating the solemn purport of the speech (compare Luk 12:1), or perhaps, in connection with expounded, his beginning with the first circumstances and going through the whole list of incidents.

I considered

See on Mat 7:3; Luk 22:24, Luk 22:27.

Nothing doubting ( μηδὲν διακρινόμενον )

The Rev. renders making no distinction, taking the verb in its original sense, which is to separate or distinguish. The rendering seems rather strained, doubting being a common rendering in the New Testament and giving a perfectly good sense here. See Mat 21:21; Mar 11:23, and note on Jam 1:6. It was natural that Peter should hesitate.

The six brethren

The men of Joppa who had gone with Peter to Cornelius, and had accompanied him also to Jerusalem, either as witnesses for him or for their own vindication, since they had committed the same offence.

An angel

It has the definite article: " the angel," mentioned in ch. 10.

Forasmuch as ( εἰ )

Better, as Rev., if .

The like ( ἴσην )

Lit., equal; making them, equally with us, recipients of the Holy Spirit.

They which were scattered abroad ( οἱ διασπαρέντες )

On the technical expression, the dispersion, see on 1Pe 1:1. Not so used here.

The Greeks ( Ἕλληνας )

Some, however, read Ἑλληνιστὰς , the Grecian Jews. See on Act 6:1. The express object of the narrative has been to describe the admission of Gentiles into the church. There would have been nothing remarkable in these men preaching to Hellenists who had long before been received into the church, and formed a large part of the church at Jerusalem. It is better to follow the rendering of A. V. and Rev., though the other reading has the stronger MS. evidence. Note, also, the contrast with the statement in Act 11:19, to the Jews only. There is no contrast between Jews and Hellenists, since Hellenists are included in the general term Jews.

So he did not take it ill to be questioned, nor desire to be treated as infallible. And he answers the more mildly because it related to a point which he had not readily believed himself.

Which suspends the use of the outward senses.

With the full Christian salvation, in this world and the world to come.

The sense is, because we believed, not because we were circumcised, was the Holy Ghost given to us.

A mere instrument in God's hand. They had inquired only concerning his eating with the Gentiles. He satisfies them likewise concerning his baptizing them, and shows that he had done right in going to Cornelius, not only by the command of God, but also by the event, the descent of the Holy Ghost. And who are we that we should withstand God? Particularly by laying down rules of Christian communion which exclude any whom he has admitted into the Church of the first born, from worshipping God together. O that all Church governors would consider how bold an usurpation this is on the authority of the supreme Lord of the Church! O that the sin of thus withstanding God may not be laid to the charge of those, who perhaps with a good intention, but in an over fondness for their own forms, have done it, and are continually doing it.

Being thoroughly satisfied.

True repentance is a change from spiritual death to spiritual life, and leads to life everlasting.

St. Luke here resumes the thread of his narration, in the very words wherewith he broke it off, Act 8:6. As far as Phenicia to the north, Cyprus to the west, and Antioch to the east.

Who were more accustomed to converse with the Gentiles.

Then the capital of Syria, and, next to Rome and Alexandria, the most considerable city of the empire.

As the Greeks were the most celebrated of the Gentile nations near Judea, the Jews called all the Gentiles by that name. Here we have the first account of the preaching the Gospel to the idolatrous Gentiles. All those to whom it had been preached before, did at least worship one God, the God of Israel.

That is, the power of his Spirit.

Not the Jewish Christians generally, for here there were no other, but such as, from their jealousy for "the middle wall of partition" which circumcision raised between Jew and Gentile, were afterwards known as "they of the circumcision." They doubtless embraced apostles as well as others.

These objectors scruple not to demand from Peter, though the first among the apostles, an explanation of his conduct; nor is there any insinuation on Peter's part of disrespect towards his authority in that demand--a manifest proof that such authority was unknown both to the complainers and to himself.

No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.

Literally, "the angel," for the rumor took that definite shape.

The historian makes the angel express this much more generally (Act 10:6). So also the subsequent report of it by the deputies and by Cornelius himself to Peter (Act 10:22, Act 10:32). But as Peter tarried with Cornelius certain days, and they doubtless talked over the wonderful scene together, perhaps this fuller and richer form of what the angel said was given to Peter; or the apostle himself may have expressed what the angel certainly designed by directing them to send for him. Observe, "salvation" is here made to hang upon "words," that is, the Gospel message concerning Christ. But on the "salvation" of Cornelius, see on Act 10:34-35. On that of his "house," see on Luk 19:10.

That is, "Since God Himself has put them on a level with ourselves, by bestowing on them what the Lord Jesus pronounced the higher baptism of the Holy Ghost, would it not have been to withstand God if I had withheld from them the lower baptism of water, and kept aloof from them as still 'unclean?'"

Well had it been if, when Paul afterwards adduced equally resistless evidence in justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission!

Rather, "granted to the Gentiles also." (See a similar misplacement of "also" in Heb 12:1). To "grant repentance unto life"--that is, "such as issues in life" (compare 2Co 7:10, "repentance unto salvation")--is more than to be willing to pardon upon repentance [GROTIUS]. The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, that we can hardly doubt that this was just the feature of it which they meant here to express. And this is the grace that reigns in every conversion.

And who "went everywhere preaching the word" (Act 8:4).

That part of the Mediterranean coast which, commencing a little north of Cæsarea, stretches northwards for upwards of one hundred miles, halfway to Antioch.

(See on Act 4:36). An active commercial intercourse subsisted between Phenice and Cyprus.

Near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous proselytes. "It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East'" [HOWSON].

(see on Luk 23:26); as Lucius, mentioned in Act 13:1.

Rather, "the Greeks," that is, uncircumcised Gentiles (as the true reading beyond doubt is). The Gospel had, from the first, been preached to "the Grecians" or Greek-speaking Jews, and these "men of Cyprus and Cyrene" were themselves "Grecians." How, then, can we suppose that the historian would note, as something new and singular (Act 11:22), that some of the dispersed Christians preached to them?

Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on Act 10:1.) Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Gospel among the Gentiles; whereas there here open upon us operations upon the Gentiles from quite a different quarter, and attended with ever growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on Act 15:19-29.)

And the apostles and brethren that were in Judea - According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians.

Contended with him - A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter’ s supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ’ s vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament.

Thou wentest in to men uncircumcised - In a Jew, this was no small offense; and, as they did not know the reason of St. Peter’ s conduct, it is no wonder they should call him to account for it, as they considered it to be a positive transgression of the law and custom of the Jews. There is a remarkable addition here in the Codex Bezae, which it will be well to notice. The second verse of the chapter begins thus: -

Now Peter had a desire for a considerable time to go to Jerusalem: and having spoken to the brethren, and confirmed them, speaking largely, he taught them through the countries, (i.e. as he passed to Jerusalem), and, as he met them, he spoke to them of the grace of God. But the brethren who were of the circumcision disputed with him, saying, etc.

But Peter rehearsed the matter from the beginning, and expounded it by order - Εξετιθετο αυτοις καθεξης . This is the very style of St. Luke; see his Gospel, Luk 1:3. To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here. See the notes before.

These six brethren - Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering.

Thou and all thy house shall be saved - This is an additional circumstance: before, it was said, Act 10:6, Peter shall tell thee what thou oughtest to do; and, in Act 10:33, who, when he cometh, shall speak unto thee. But, in Peter’ s relation, the matter is more explicitly declared, he shall tell thee words whereby thou and thy house shall be saved. He shall announce to you all the doctrine of salvation.

Ye shall be baptized with the Holy Ghost - These words are very remarkable. The words of our Lord, as quoted Act 1:5, to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i.e. to all, whether Jews or Gentiles, who should believe on Jesus Christ. Therefore, when he saw that the Holy Ghost fell upon those Gentiles, he considered it a fulfillment of our Lord’ s promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost - not many days hence, i.e. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians - to all that believe on Christ as dying for their sins, and rising for their justification.

God gave them the like gift, etc. - Viz. the Holy Spirit, and its various gifts and graces, in the same way and in the same measure in which he gave them to us Jews. What was I, that I could withstand God? It was not I who called them to salvation: it was God; and the thing is proved to be from God alone, for none other could dispense the Holy Spirit.

They held their peace - Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word μετανοια, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, etc. And as repentance signifies a change of life and conduct, from evil to good, so the word μετανοια may be used here to signify a change from a false religion to the true one; from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion

The Christians who were present were all satisfied with St. Peter’ s account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see Act 15:5, etc., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in Act 21:21, etc.

The persecution that arose about Stephen - That is, those who were obliged to flee from Jerusalem at the time of that persecution in which Stephen lost his life. See Act 8:1

Phoenice - Phoenicia, a country between Galilee and Syria, along the coast of the Mediterranean Sea, including Tyre, Sidon, etc. It is often mentioned as a part of Syria. See Act 21:2, Act 21:3

Cyprus - An island of the Mediterranean Sea, over against Syria. See on Act 4:30 (note)

Antioch - A city of Syria, built by Antiochus Seleucus, near the river Orontes; at that time one of the most celebrated cities of the east. For the situation of all these, see the map accompanying this book

Unto the Jews only - For they knew nothing of the vision of St. Peter; and did not believe that God would open the door of faith to the Gentiles. The next verse informs us that there were others who were better instructed. See below.

Men of - Cyrene - The metropolis of the Cyrenaica; a country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Romans; but they afterwards rebuilt it. It was for a long time subject to the Arabs, but is now in the hands of the Turks

Spake unto the Grecians - ἙλληνιϚας, The Hellenists. Who these were, we have already seen Act 6:1-15 and Act 9:29, viz. Jews living in Greek cities and speaking the Greek language. But, instead of ἙλληνιϚας, Grecians, Ἑλληνας, Greeks, is the reading of AD*, Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, some copies of the Itala, Eusebius, Chrysostom, Theophylact, and Oecumenius. On this evidence, Griesbach has admitted it into the text; and few critics entertain any doubt of the genuineness of the reading. This intimates that, besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks; for, were we to adopt the common reading, it would be a sort of actum agere ; for it is certain that the Hellenistic Jews had already received the Gospel. See Act 6:1. And it is likely that these Cyprians and Cyrenians had heard of Peter’ s mission to Caesarea, and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks; as the Asiatics, to the present day, call all the nations of Europe Franks.

The hand of the Lord was with them - By the hand, arm, and, finger of God, in the Scripture, different displays or exertions of his power are intended. Here it means that the energy of God accompanied them, and applied their preaching to the souls of all attentive hearers. Without this accompanying influence, even an apostle could do no good; and can inferior men hope to be able to convince and convert sinners without this? Ministers of the word of God, so called, who dispute the necessity and deny the being of this influence, show thereby that they are intruders into God’ s heritage; that they are not sent by him, and shall not profit the people at all

A great number believed - That Jesus was the Christ; and that he had died for their offenses, and risen again for their justification. Because the apostles preached the truth, and the hand of God was with them, therefore, a great number believed, and turned unto the Lord, becoming his disciples, and taking him for their portion.

1.And the apostles Whereas Luke declareth that the fame of one house which was converted was spread abroad everywhere amongst the brethren, that did arise by reason of admiration; for the Jews accounted it as a monster that the Gentiles should be gathered unto them as if they should have heard that there had been men made of stones. Again, the immoderate love of their nation did hinder them from acknowledging the work of God. For we see that through this ambition and pride the Church was troubled; because the equality which did diminish their dignity was not tolerable. For which cause they did contend stoutly to bring the necks of the Gentiles under the yoke. But forasmuch as it was foretold by so many prophecies of the prophets, that the Church should be gathered of all people after the coming of the Messiah, and forasmuch as Christ had given commandment to his apostles touching the preaching of the gospel throughout the whole world, how can it be that the conversion of a few men should move some, as some strange thing, and should terrify other some, as if it were some monster? I answer, that whatsoever was foretold touching the calling of the Gentiles, it was so taken as if the Gentiles should be made subject to the law of Moses, that they might have a place in the Church. But the manner of the calling, the beginning whereof they saw then, was not only unknown, but it seemed to be quite contrary to reason. For they did dream that it was impossible that the Gentiles could be mixed with the sons of Abraham, and be made one body with them, (the ceremonies being taken away,) but that there should be great injury done to the covenant of God; for to what end served the law save only to be the mid wall to note out the disagreement? Secondly, because they were acquainted with that difference during their whole life, the unlooked-for newness of the thing doth so pierce them, that they did forget all that which ought to have quieted their minds. Finally, they do not straightway comprehend the mystery, which, as Paul teacheth, was unknown to the angels from the creation of the world.

2.They reasoned with him Obstinacy doth for the most part accompany error. This was now a fault having in it too gross ignorance, in that they did not quietly receive the Gentiles into their bosom, united to them by the same Spirit of faith. But they do not only leap back, but also contend with Peter contentiously, and blame him for his fact, which deserved great praise. They hear that the Gentiles have embraced the Word of God; what letteth them then from embracing them, that they may be coupled together ⁷²⁴ under the government of one God? For what more holy bond can there be, than when all men, with one consent, are coupled and joined to God? And why should not those grow together into one body who make the Messiah of God their head? But because they saw the external form of the law broken, they thought that heaven and earth did go together. ⁷²⁵

And note, that although Luke said before that the apostles and brethren had heard this fame, yet he spake nothing of offense; but he bringeth in now, as it were, a new sect of men, which did contend with Peter. The brethren, saith he, heard, and there an end; it followeth, When Peter was come to Jerusalem, those which were of the circumcision did contend with him, who were undoubtedly unlike to the first; again, these words περιτομης, do not simply signify the Jews, but those who were too much addicted to keeping the ceremonies of the law. For there were none of Jerusalem in Christ’s flock at that time, save only those which were circumcised. From whom, then, could he distinguish those men? Lastly, it seemeth to be a thing unlike to be true that the apostles, and those which were moderate being of the number of the faithful, did attempt this combat. For though they had been offended, yet they might have conferred with Peter privately, and have demanded some reason of his fact. By these reasons am I moved to think that those are said to be of the circumcision who did make so great account of circumcision, that they granted no man a place in the kingdom of God, unless he took upon him the profession of the law, and, being admitted into the Church by this holy rite, did put off uncleanness.

3.Unto men being uncircumcised This was not forbidden by the law of God, but it was a tradition which came from the fathers. And yet, notwithstanding, Peter doth not object that they dealt too hardly ⁷²⁶ with him in this point, and that he was not bound by the necessity of man’s law. He omitteth all this defense, and doth only answer, that they came first unto him, and that they were offered unto him, as it were, by the hand of God. And here we see the rare modesty of Peter, because whereas, trusting to the goodness of the cause, he might have justly despised unskillful men, who did trouble him unjustly, yet doth he mildly excuse himself as it becometh brethren. This was no small trial in that he was unworthily accused, because he had obeyed God faithfully. But because he knew that this law was enjoined the whole Church, that every man be ready to give an account of his doctrine and life so often as the matter requireth, and he remembered that he was one of the flock, he doth not only suffer himself to be ruled, but submitteth himself willingly to the judgment of the Church. Doctrine, indeed, if it be of God, is placed above the chance and die of man’s judgment; but because the Lord will have prophecy judged, his servants must not refuse this condition, that they prove themselves to be such as they will be accounted. But we shall see anon how far the defense both of doctrine, as also of facts, ought to extend.

For this present we must know this, that Peter doth willingly answer for himself when his fact is reproved. ⁷²⁷ And if the Pope of Rome be Peter’s successor, why is not he bound by the same law? Admit we grant that this submission was voluntary, yet why doth not the successor imitate such an example of modesty showed unto him? Although we need no long circumstance ⁷²⁸ here; for if that be true which the Popes spew out in their sacrilegious decrees, Peter did treacherously betray and forsake the privileges of their seat, [See,] and so he betrayed the See of Rome. For, after that they have made the Pope the judge of all the whole world, affirming that he is not subject to man’s judgment; after that they have lifted him up above the clouds, that, being free from giving an account, his will and pleasure may stand for a reason, [law,] they make him forthwith patron of the apostolic seat, [See,] stoutly to defend the privileges thereof. Of what great sluggishness shall Peter then be condemned, if he did lose his right given him of God, by yielding so cowardly? [easily.] Why did not he at least object that he was free from the laws, and exempt from the common sort? But he useth no such preface, but entereth [on] the cause without making any delay. And let us remember, that there is nothing which hindereth us from contemning that idol safely, seeing that usurping such unbridled tyranny, he hath blotted himself out of the number of the bishops.

And Peter beginning Because this narration is all one with [that] which we had in the chapter next (going before,) and because it is repeated almost in the very same words, if any thing need to be expounded let the readers repair thither. The purpose of Peter, and all the whole sum of his speech, shall appear by the conclusion. Yet, before I come thither, we must briefly mark that he maketh the preaching of the gospel the cause of salvation. Thou shalt hear (saith he) words wherein thou mayest have salvation, not because salvation is included in man’s voice, but because God, offering his Son there unto eternal life, doth also cause us to enjoy him by faith. This is assuredly wonderful goodness of God, who maketh men ministers of life, who have nothing but matter of death in themselves, and which are not only subject to death in themselves, but are also deadly to others. Nevertheless, the filthy unthankfulness of the world betrayeth itself in this point, which, loathing true and certain salvation offered unto it, and forsaking it when it lieth at the feet, doth imagine divers and vain salvations, in seeking which, it had rather gape being hungry, ⁷²⁹ than to be filled with the grace of God which meeteth it and is present.

16.I remembered the word of the Lord We have sufficiently declared in the first chapter, that when Christ uttered that sentence, he did not make a comparison between two baptisms; but that he intended to declare what difference there was between him and John, (Act 1:5.) For, as we distinguish the sign from his [its] truth, so it is good to distinguish the minister from the author, lest mortal man challenge ⁷³⁰ that which is proper to God. Man hath the sign in his hand; it is Christ alone which watereth and regenerateth. For it skilleth much whither men’s minds be directed in seeking the graces of God, because they shall not receive one drop without Christ. Therefore, there is this general difference between Christ and all the ministers of the Church, because they give the external sign of water, but he fulfilleth and performeth the effect of the sign by the power of his Spirit. The readers were to be admonished of this thing again in this place, because many do falsely infer that John’s baptism and ours are not all one, whilst that Christ, challenging to himself the Spirit, doth leave nothing for John save water alone.

But if any man trusting to this testimony do make baptism a cold spectacle, and void of all grace of the Spirit, he shall be also greatly deceived. For the Holy Scripture useth to speak two manner of ways of the sacraments. For because Christ is not unfaithful in his promises, he doth not suffer that to be vain which he doth institute; but when as the Scripture doth attribute to baptism strength to wash and regenerate, it ascribeth all this to Christ, and doth only teach what he worketh by his Spirit by the hand of man and the visible sign. Where Christ is thus joined with the minister, and the efficacy of the Spirit with the sign, there is so much attributed to the sacraments as is needful, (Tit 3:5;) but that conjunction must not be so confused, but that men’s minds, being drawn from mortal and frail things, and things like to themselves, and from the elements of the world, they must learn to seek for salvation at Christ’s hand, and to look unto the power of his Spirit alone; because he misseth the mark of faith, whosoever turneth aside even but a little from the Spirit unto the signs; and he is a sacrilegious person who taketh even but an inch of Christ’s praise, that be may deck man therewith. And we must also remember that Christ did comprehend under the word Spirit, not only the gift of tongues, and such like things, but all the whole grace of our renewing; but because these gifts were an excellent argument of Christ’s power, this sentence may well be applied unto them. I will make this more plain; seeing that Christ did bestow upon the apostles the visible graces of the Spirit, he did plainly declare that the Spirit was in his hand; so that by this means he did testify, that he is the alone author of cleanness, righteousness, and of the whole regeneration. And Peter applieth it unto his purpose thus, that forasmuch as Christ did go before, carrying with him the force of baptism, it became him to follow with the addition, ⁷³¹ that is, the outward sign of water.

17.Who was I? Now do we see to what end Peter made that narration; to wit, that he might declare that God was the author and governor of all the whole matter; therefore, the state of the question consisteth in [turneth upon] the authority of God, whether meat be not of more weight than men’s counsels. ⁷³² Peter affirmeth that he did nothing but that which was rightly and orderly done, because he obeyed God; he showeth that he preached the doctrine of the gospel, neither amiss, neither rashly, where Christ bestowed the graces of his Spirit. The approbation of our doctrine, and also our deeds, must be brought to this rule so often as men call us to an account; for whosoever stayeth himself upon the commandment of God, he hath defense enough. If men be not content, there is no cause why he should pass for their judgments any more. ⁷³³ And hereby we gather that the faithful ministers of God’s word may in such sort give an account of their doctrine, that they may no whit impair the credit and certainty thereof; to wit, if they show that it was given them by God: but if they shall deal with unjust men, who will not be enforced with the reverence of God to yield, let us let them alone with their obstinacy, appealing unto the day of the Lord.

And we must also note, that we do not only resist God by striving against him, but also by lingering, if we do not that which our calling requireth, and which is proper to it. For Peter saith that he cannot deny baptism and brotherly fellowship to the Gentiles, but that he should be [without being] an enemy to God. But he should have essayed nothing which was manifestly contrary to the grace of God. That is true indeed; but he which doth not receive those whom God offereth, and shutteth the gate which God openeth, he hindereth the work of God so much as in him lieth; as we say at this day, that those men make war against God who are set against the baptizing of infants; because they most cruelly exclude those out of the Church whom God hath adopted into the Church, and they deprive those of the outward sign whom God vouchsafeth to call his children. Like unto this is that kind of resisting, in that many dissemblers, who, whilst they be magistrates, ought to assist, according to their office, the martyrs of Christ, go about to stop their mouths, and to take from them their liberty. For because they hate the truth, they would have it suppressed.

18.When they heard these things they were quieted The end doth show that those were not moved with malice which did contend with Peter; for this is an evident sign of godliness, in that being thoroughly instructed touching the will of God, they cease forthwith to contend. By which example we are taught, that those are not to be despised who, being offended through unadvised zeal, reprove any thing wrongfully; but that their consciences must be appeased by the Word of God, which are troubled by error, and that their docility is tried at least thus far forth. As touching us, we do hereby, in like sort, learn whereupon our judgment must depend, namely, upon the sole and simple beck of God. For this honor is due to him, that his will be to us the certain and principal rule of truth and justice. So often as it is requisite for us to know the cause of any thing, the Lord doth not conceal the same from us; but to the end he may accustom our faith unto just obedience, he telleth us sometimes simply and plainly that this or that thing pleaseth him. He which granteth liberty to himself to inquire farther, and taketh a delight in his curiosity, doth nothing else but throw himself headlong with devilish boldness. And Luke doth not only declare that these men held their peace, but that they gave glory also to God. Some are enforced by shame to hold their peace, who, notwithstanding, keep in that in their minds which they dare not utter. That is rather a dissemblance of modesty than docility. But these men do so thoroughly submit themselves to God, that they are not afraid nor ashamed to recant by and by, [forthwith.]

Then hath God Luke doth briefly declare in these words what the gospel containeth, and to what end it tendeth, to wit, that God may reconcile men to himself, being renewed by his Spirit. The word repentance alone is expressed in this place, but when he addeth unto life, it appeareth plainly that it is not separated from faith. Therefore, whosoever will rightly profit in the gospel, let him put off the old man, and think upon newness of life, (Eph 4:22;) that done, let him know for a certainty that he is not called in vain unto repentance, but that there is salvation prepared for him in Christ. So shall it come to pass, that the hope and assurance of salvation shall rest upon the free mercy of God alone, and that the forgiveness of sins shall, notwithstanding, be no cause of sluggish security. This member, to give repentance, may be expounded two manner of ways; either that God granted to the Gentiles place for repentance, when as he would have his gospel preached to them; or that he circumcised their hearts by his Spirit, as Moses saith, (Deu 30:6,) and made them fleshy hearts of stony hearts, as saith Ezekiel, (Eze 11:19.) For it is a work proper to God alone to fashion and to beget men again, that they may begin to be new creatures; and it agreeth better with this second sense; it is not so much racked, and it agreeth better with the phrase [phraseology] of Scripture.

19.Those which were scattered abroad Luke returneth now unto the former history, (and unto that which followed in the same.) For he had said before that after that Stephen was slain the cruelty of the wicked increased; and many fled hither and thither for fear, so that the apostles were almost left alone at Jerusalem. Whereas the Church was thus torn in pieces, and fear did cause those which were fled to keep silence or else contempt of strangers, ⁷³⁴ he declareth that that event did follow which no man would have hoped for; for as the seed is sown that it may bring forth fruit, so it came to pass through their flight and scattering abroad, that the gospel was spread abroad in nations which were far off, which was included before within the walls of one city, as in a barn. ⁷³⁵ In like sort it came to pass, that the name of Christ, passing over mountains and seas, did flow even unto the farthest parts of the world; and by this means, according to the prophecy of Isaiah, the consumption did abound ⁷³⁶ in righteousness. If so many godly men had not been expelled out of Jerusalem, Cyprus had heard nothing, Phenice had heard nothing of Christ; yea, Italy and Spain, which were farther off, had heard nothing. But the Lord brought to pass, that of many torn members did arise more bodies. For how came it to pass that there were Churches gathered at Rome and at Puteoli, save only because a few exiled men, and such as fled away, ⁷³⁷ had brought the gospel thither with them? And as God did at that time make the endeavors of Satan frustrate after a wonderful sort, so we need not doubt but that even at this day he will make to himself triumphs of the cross and persecution, that the Church may better grow together, though it be scattered abroad. Phenice joineth to Syria, and is nigh to Galilee. Antioch is a most famous city of Syria, at which part it is joined to Cilicia.

Speaking to none Peradventure they were letted not only with fear of persecution, that they durst not speak to the Gentiles, but also with that foolish religion, in that they thought that the children’s bread was thrown to the dogs, (Mar 16:15;) whereas, notwithstanding, Christ had commanded that the gospel should be preached to all the world after his resurrection.

20. Luke doth at length declare that certain of them brought this treasure even unto the Gentiles. And Luke calleth these Grecians not Ελληνες, but Ελληνισται. Therefore, some say that those came of the Jews, yet did they inhabit Greece; which I do not allow. For seeing the Jews, whom he mentioned a little before, were partly of Cyprus, they must needs be reckoned in that number, because the Jews count Cyprus a part of Greece. But Luke distinguisheth them from those, whom he calleth afterward Ελληνιστας. Furthermore, forasmuch as he had said that the word was preached at the beginning only to the Jews, and he meant those who, being banished out of their own country, did live in Cyprus and Phenice, correcting as it were this exception, he saith that some of them did teach the Grecians. This contrariety doth cause me to expound it of the Gentiles. For Luke’s meaning is, that a few did more freely preach the gospel, ⁷³⁸ because the calling of the Gentiles was not unknown to them. But the constancy of them all deserveth no small praise; because, being delivered, as it were, out of the midst of death, they are not afraid to do their duty toward God even with danger. Whence we gather to what end, and how far forth Christians may fly persecution; to wit, that they may spend ⁷³⁹ the residue of their life in spreading abroad the glory of God. If any man demand how it came to pass that strangers lately coming, and such as might have been suspected among all the Jews, and hated of them, because they were banished out of Jerusalem, were so bold, I answer, that this came to pass through the singular motion of God, and that they consulted suddenly according to the occasion offered them. For this deliberation is not of flesh and blood.

21.The hand of the Lord was Luke proveth by the success that the gospel was offered unto the Gentiles also by the brethren of Cyprus and Cyrene not rashly nor unadvisedly, because their labor was fruitful and profitable. But such increase should never have followed, unless God had commanded and favored. Therefore, it followeth that it pleased God that the Gentiles should be called. The hand, as it is well known, doth signify power and strength. Therefore, this is Luke’s meaning, that God did testify by his present aid that the Gentiles were called together with the Jews, through his direction, to be made partakers of the grace of Christ. And this blessing of God served not a little to confirm the minds of all men. This place did also teach us, that what pains soever the ministers of God take in teaching, it shall be all vain and void, unless God bless their labors from heaven. For we may plant and water, as Paul teacheth, but the increase cometh from God alone, (1Co 3:0,) in whose hand the hearts of men are, that he may bend and frame the same at his pleasure. Therefore, as often as we are to intreat of faith, let us always remember this speech, that God wrought by his ministers, and that he made their doctrine effectual by his hand, that is, by the secret inspiration of the Spirit. Therefore, let the minister attempt nothing trusting to his own wit and industry, but let him commit his labor to the Lord, upon whose grace the whole success dependeth; and where doctrine shall work effectually, let those which shall believe thank God for their faith. Furthermore, we must note that which Luke saith, that many were turned unto God by faith, because he doth very well express the force and nature of faith; that it is not idle and cold, ⁷⁴⁰ but such as restoreth men (who were before turned away from God) unto his government, and bindeth them unto his righteousness.

Antioch was the capital of Syria, and in the Roman empire only Rome and Alexandria were larger. It was a very busy and beautiful city, located on the river Orontes. It was also cosmopolitan and very immoral. With a large colony of Jews, it was natural that many of the scattering Hellenistic Jews would come there, arriving by water first from the Phoenician coastlands as they traveled north, with some turning aside to sail to the isle of Cyprus. The preaching of these Hellenistic Jews from Jerusalem soon resulted in the conversion of many Jews in the synagogues at Antioch and the establishment of a church at Antioch."

Many of these new converts were undoubtedly Hellenistic Jews, but probably some were real Greeks as well, for soon the Antioch church did include many Gentile members (Act 15:23). In any case, the establishment of this thriving new church in Antioch was not marked by a miraculous outpouring of the Holy Spirit, as had happened at Jerusalem and Caesarea. The latter were unique, not-to-be-repeated divine testimonials to the coming of the Holy Spirit on Jewish and Gentile believers, respectively. Since that time, the regular ministry of the Spirit has been in operation, convicting the unsaved, baptizing each new believer into the body of Christ, and bestowing individual gifts of the Spirit according to His will (see notes on 1Co 12:4-13)."

the apostles : Act 8:14, Act 8:15; Gal 1:17-22

the Gentiles : Act 10:34-38, Act 14:27, Act 15:3; Gen 49:10; Psa 22:27, Psa 96:1-10; Isa 11:10, Isa 32:15; Isa 35:1, Isa 35:2, Isa 42:1, Isa 42:6, Isa 49:6, Isa 52:10, Isa 60:3, Isa 62:2; Jer 16:19; Hos 2:23; Amo 9:11, Amo 9:12; Mic 5:7; Zep 2:11, Zep 3:9; Zec 2:11, Zec 8:20-23; Mal 1:11; Mat 8:11; Mar 16:5; Luk 2:32; Rom 15:7-12

they : Act 10:9, Act 10:45, Act 15:1, Act 15:5, Act 21:20-23; Gal 2:12-14

Act 10:23, Act 10:28, Act 10:48; Luk 15:2; 1Co 5:11; 2Jo 1:10

Act 14:27; Jos 22:21-31; Pro 15:1; Luk 1:3

was : Act 10:9-18

in a : Act 22:17; 2Co 12:1-3

and it : Jer 1:11-14; Eze 2:9; Amo 7:4-7, Amo 8:2

fastened : Act 3:4; Luk 4:20

common : Mar 7:2; Rom 14:14

unclean : Lev 10:10, Lev 11:47; Ezr 9:11, Ezr 9:12; Hos 9:3; Rom 14:14; 1Co 7:14

What : Act 10:28, Act 10:34, Act 10:35, Act 15:9; 1Ti 4:5; Heb 9:13, Heb 9:14

three : Num 24:10; Joh 13:38, Joh 21:17; 2Co 12:8

Act 9:10-12, Act 10:17, Act 10:18; Exo 4:14, Exo 4:27

the Spirit : Act 8:29, Act 10:19, Act 10:20, Act 13:2, Act 13:4, Act 15:7, Act 16:6, Act 16:7; Joh 16:13; 2Th 2:2; Rev 22:17

nothing : Mat 1:20

these : Act 10:23, Act 10:45

he showed : Act 10:3-6, Act 10:22, Act 10:30-32, Act 12:11; Heb 1:14

to Joppa : Act 9:43

words : Act 10:6, Act 10:22, Act 10:32, Act 10:33, Act 10:43, Act 16:31; Psa 19:7-11; Mar 16:16; Joh 6:63, Joh 6:68, Joh 12:50; Joh 20:31; Rom 1:16, Rom 1:17, Rom 10:9, Rom 10:10; 1Jo 5:9-13

all : Act 2:39, Act 16:15, Act 16:31; Gen 17:7, Gen 18:19; Psa 103:17, Psa 112:2, Psa 115:13, Psa 115:14; Pro 20:7; Isa 61:8, Isa 61:9; Jer 32:39; Luk 19:10

as I : Act 10:34-44

the Holy Ghost : Act 10:45, Act 10:46, Act 19:6

as on : Act 2:2-12, Act 4:31

remembered : Act 20:35; Luk 24:8; Joh 14:26, Joh 16:4; 2Pe 3:1

how : Act 1:5, Act 19:2-4; Mat 3:11; Mar 1:8; Luk 3:16; Joh 1:26, Joh 1:33

but : Pro 1:23; Isa 44:3-5; Eze 36:25; Joe 2:28, Joe 3:18; 1Co 12:13; Tit 3:5, Tit 3:6

as God : Act 11:15, Act 15:8, Act 15:9; Mat 20:14, Mat 20:15; Rom 9:15, Rom 9:16, Rom 9:23, Rom 9:24, Rom 11:34-36

what : Act 10:47; Job 9:12-14, Job 33:13, Job 40:2, Job 40:8, Job 40:9; Dan 4:35; Rom 9:20-26

they held : Lev 10:19, Lev 10:20; Jos 22:30

and glorified : Act 15:3, Act 21:20; Isa 60:21, Isa 61:3; 2Co 3:18; Gal 1:24

hath : Act 11:1, Act 13:47, Act 13:48, Act 14:27, Act 22:21, Act 22:22; Rom 3:29, Rom 3:30, Rom 9:30, Rom 10:12, Rom 10:13, Rom 15:9-16; Gal 3:26, Gal 3:27; Eph 2:11-18, Eph 3:5-8

granted : Act 3:19, Act 3:26, Act 5:31, Act 20:21, Act 26:17-20; Jer 31:18-20; Eze 36:26; Zec 12:10; Rom 10:12, Rom 10:13, Rom 15:9, Rom 15:16; 2Co 7:10; 2Ti 2:25, 2Ti 2:26; Jam 1:16, Jam 1:17

they : Act 8:1-4

Phenice : Act 15:3, Act 21:2

Cyprus : Act 4:36, Act 13:4, Act 15:39, Act 21:16

Antioch : Act 11:26, Act 15:22, Act 15:35

to none : Act 3:26, Act 13:46; Mat 10:6; Joh 7:35

Cyrene : Act 2:10, Act 6:9, Act 13:1; Mat 27:32

the Grecians : Act 6:1, Act 9:29

preaching : Act 8:5, Act 8:35, Act 9:20, Act 17:18; 1Co 1:23, 1Co 1:24, 1Co 2:2; Eph 3:8

the hand : 2Ch 30:12; Ezr 7:9, Ezr 8:18; Neh 2:8, Neh 2:18; Isa 53:1, Isa 59:1; Luk 1:66

and a : Act 11:24, Act 2:47, Act 4:4, Act 5:14, Act 6:7; 1Co 3:6, 1Co 3:7; 1Th 1:5

turned : Act 9:35, Act 15:19, Act 26:18-20; 1Th 1:9, 1Th 1:10

And the apostles and brethren - The Christians who Were in Judea.

Heard ... - So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensitiveness in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention.

They that were of the circumcision - Christians who had been converted from among the Jews.

Contended with him - Disputed; reproved him; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early Christians did not regard Peter as having any particular supremacy over the church, or as being in any special sense the vicar of Christ upon earth. If he had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do. But the earliest Christians had no such idea of Peter’ s so-called authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament.

And didst eat with them - See the notes on Act 10:13-14.

But Peter rehearsed - Greek: Peter beginning, explained it to them in order; that is, he began with the vision which he saw, and gave a narrative of the various events in order, as they actually occurred. A simple and unvarnished statement of facts is usually the best way of disarming prejudice and silencing opposition. Opposition most commonly arises from prejudice, or from false and exaggerated statements, and such opposition can be best removed, not by angry contention, but by an unvarnished relation of facts. In most cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of the Gentiles to the church.

And expounded it - Explained it; stated it as it actually occurred.

In order - One event after another, as they happened. He thus showed that his own mind had been as much biased as theirs, and stated in what manner his prejudices had been removed. It often happens that those who become most zealous and devoted in any new measures for the advancement of religion were as much opposed to them at first as others. They are led from one circumstance to another, until their prejudices die away, and the providence and Spirit of God indicate clearly their duty.

See Acts 10:9-33.

And all thy house - Thy family. This is a circumstance which his omitted in the account in Acts 10: It is said, however, in Act 10:2, that Cornelius feared God with all his house. It is evident from Act 10:48 that the family also received the ordinance of baptism, and was received into the church.

And as I began to speak - Or, while I was speaking.

The Holy Ghost ... - Act 10:44.

The word of the Lord - See the notes on Act 1:5.

What was I - What power or right had I to oppose the manifest will of God that the Gentiles should be received into the Christian church.

Withstand God - Oppose or resist God. He had indicated his will; he had showed his intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions is a powerful revival of religion. More erroneous doctrines and unholy feelings are overcome in such scenes than in all the bigoted and fierce contentions that have ever taken place. If people wish to root error out of the church, they should strive by all means to promote everywhere revivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of heated zealots for orthodoxy; and all the anathemas which professed love for the purity of the church ever utters from the icebergs on which such champions usually seek their repose and their home.

They held their peace - They were convinced, as Peter had been, by the manifest indications of the will of God.

Then hath God ... - The great truth in this manner established that the doors of the church are opened To the entire Gentile world - a truth that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Christians; gave them new, large, and liberal conceptions of the gospel; broke down their long-cherished prejudices; taught them to look upon all people as their brethren; impressed their hearts with the truth, never after to be eradicated, that the Christian church was founded for the wide world, and that it opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the God of heaven; and, impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed God.

Now they ... - This verse introduces a new train of historical remark; and from this point the course of the history of the Acts of the Apostles takes a new direction. Thus far, the history had recorded chiefly the preaching of the gospel to the Jews. From this point the history records the efforts made to convert the Gentiles. It begins with the labors put forth in the important city of Antioch (Act 11:19-20); and as, during the work of grace that occurred in that city, the labors of the apostle Paul were especially sought (Act 11:25-26), the sacred writer thenceforth confines the history mainly to his travels and labors.

Which were scattered abroad - See Act 8:1.

As far as Phenice - Phoenice, or Phoenicia, was a province of Syria, which in its largest sense comprehended a narrow strip of country lying on the eastern coast of the Mediterranean, and extending from Antioch to the borders of Egypt. But Phenice Proper extended only from the cities of Laodicea to Tyre, and included only the territories of Tyre and Sidon. This country was called sometimes simply "Canaan."See the notes on Mat 15:22.

And Cyprus - An island off the coast of Asia Minor, in the Mediterranean Sea. See the notes on Act 4:36.

And Antioch - There were two cities of this name, one situated in Pisidia in Asia Minor (see Act 13:14); the other, referred to here, was situated on the Orontes River, and was long, the capital of Syria. It was built by Seleucus Nicanor, and was called Antioch in honor of his father Antiochus. It was founded in 301 b.c. It is not mentioned in the Old Testament, but is several times mentioned in the Apocrypha and in the New Testament. It was long the most powerful city of the East, and was inferior only to Seleucia and Alexandria. It was famous for the fact that the right of citizenship was conferred by Seleucus on the Jews as well as the Greeks and Macedonians, so that here they had the privilege of worship in their own way without molestation. It is probable that the Christians would be regarded merely as a sect of Jews, and would be here suffered to celebrate their worship without interruption.

On this account it may have been that the early Christians regarded this city as of such particular importance, because here they could find a refuge from persecution, and be permitted to worship God without molestation. This city was honored as a Roman colony, a metropolis, and an asylum. It was large; was almost square; had many gaines; was adorned with fine fountains; and was a city of great opulence. It was, however, subject to earthquakes, and was several times nearly destroyed. In the year 588 it experienced an earthquake in which 60,000 persons were destroyed. It was conquered by the Saracens in 638 a.d., and, after some changes and revolutions, was taken during the Crusades, after a long and bloody siege, by Godfrey of Bouillon, June 3, 1098 ad. In 1268 it was taken by the Sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. Antioch is now called Antakia, and contains about 10,000 inhabitants (Robinson’ s Calmet). "There was everything in the situation and circumstances of the city,"say Conybeare and Howson ("Life and Epistles of Paul,"vol. 1, p. 121), "to make it a place of concourse for all classes and kinds of people. By its harbor of Seleucia it was in communication with all the trade of the Mediterranean; and, through the open country behind the Lebanon, it was conveniently approached by the caravans from Mesopotamia and Arabia. It united the inland advantages of Aleppo with the maritime opportunities of Smyrna. It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative. Through the first two centuries of the Christian era it was what Constantinople became afterward, ‘ the Gate of the East.’ "If any city in the first century was worthy to be called the Pagan Queen and Metropolis of the East, that city was Antioch. She was represented, in a famous allegorical statue, as a female figure, seated on a rock and crowned, with the river Orontes at her feet"(Conybeare and Howson, vol. 1, p. 125).

Preaching the word - The Word of God, the Gospel.

To none but unto the Jews only - They had the common prejudices of the Jews, that the offers of salvation were to be made only to Jews.

Were men of Cyprus and Cyrene - Were natives of Cyprus and Cyrene. Cyrene was a province and city of Libya in Africa. It is at present called Cairoan, and is situated in the kingdom of Barca. In Cyprus the Greek language was spoken; and from the vicinity of Cyrene to Alexandria, it is probable that the Greek language was spoken there also. From this circumstance it might have happened that they were led more particularly to address the Grecians who were in Antioch. It is possible, however, that they might have heard of the vision which Peter saw, and felt themselves called on to preach the gospel to the Gentiles.

Spake unto the Grecians - πρὸς τοὺς Ἑλληνιστὰς pros tous Hellēnistas . To the Hellenists. This word usually denotes in the New Testament "those Jews residing in foreign lands, who spoke the Greek language."See the notes on Act 6:1. But to them the gospel had been already preached; and yet in this place it is evidently the intention of Luke to affirm that the people of Cyprus and Cyrene preached to those who were not Jews, and that thus their conduct was distinguished from those (Act 11:19) who preached to the Jews only. It is thus manifest that we are here required to understand the Gentiles as those who were addressed by the people of Cyprus and Cyrene. In many mss. the word used here is Ἕλληνας Hellēnas , "Greeks,"instead of "Hellenists."This reading has been adopted by Griesbach, and is found in the Syriac, the Arabic, the Vulgate, and in many of the early fathers. The Aethiopic version reads "to the Gentiles."There is no doubt that this is the true reading; and that the sacred writer means to say that the gospel was here preached to. Those who were not Jews, for all were called "Greeks"by them who were not Jews, Rom 1:16. The connection would lead us to suppose that they had heard of what had been done by Peter, and that, imitating his example, they preached the gospel now to the Gentiles also.

And the hand of the Lord - See the notes on Luk 1:66. Compare Psa 80:17. The meaning is, that God showed them favor, and evinced his power in the conversion of their hearers.

Act 11:1-18 Peter, being accused for conversing with the

Gentiles, maketh his defence; the

church is satisfied, and glorifieth God.

Act 11:19-21 The gospel having spread as far as

Phenice, Cyprus, and Antioch.

Act 11:22-26 Barnabas is sent thither, who

fetcheth Saul from Tarsus: many people are taught at

Antioch, where the disciples are first called

Christians.

Act 11:27-30 Agabus prophesieth a dearth: the

disciples send relief from Antioch to the brethren

in Judea by Barnabas and Saul.

And brethren the rest of the believers, who had not only one God to their Father, but one church to their mother, and were born of the same Spirit, and were fed by the same milk of the word of God.

The Gentiles had also received the word of God this was a most incredible thing unto them who were of the seed of Abraham according to the flesh, and were not acquainted with that mystery that Abraham should have a seed of his faith, upon whom all the promises were entailed. These looked upon the Gentiles as most execrable persons, such as the apostle describes, Eph 2:12 , that had no hope, and were without God; and therefore no less than a miracle, and that well attested, as this was, could make them change their opinion.

They that were of the circumcision they were such Jews as conversed with them of the church, and argued against them for taking in the Gentiles into any fellowship with them. But it may be that the believing Jews might for a time be very weak, and offended at it, until they were further satisfied by the following relation of St. Peter: till then they disputed, and brought what arguments they could against it.

This is the objection they make against Peter, that, contrary to the tradition of their elders, and precept of their wise men, its had familiarly conversed with the Gentiles: see Act 10:28 . This they look upon as piacular, although no conversation in order to the gaining of the Gentiles unto God was ever forbidden, but only such as might withdraw the Jews from God.

This great apostle condescends to the least and weakest amongst them, and gives an account of what he had done and the reasons that moved him unto it, if by any means he might gain some, and confirm others.

See this whole narration spoken to in the foregoing chapter.

It came even to me to show that he was especially concerned in this vision, it being for his instruction and regulation.

Fastened mine eyes it speaketh his great intention of mind upon it; God so ordering of it, that it might leave the greater impression upon him.

He might now use them without any distinction indifferently.

St. Peter here avoucheth that he had lived in this ceremonial righteousness, though he thought himself far from being institled thereby.

Hath at any time entered into mouth he abstained from all the appearances of that evil.

This is twice spoken to St. Peter, that it might be the more unquestionable with him and others, it seeming otherwise very strange; and, it may be, therefore twice by St. Luke recorded.

This was done three times for the same reason but now mentioned, that God might more abundantly manifest this mystery of the calling in of the Gentiles, which had been so long hid.

All were drawn up again into heaven all this was from heaven; unto which also it tended, namely, to bring the Gentiles thither.

So many sent, and such a journey willingly undertaken, for to gain instruction in the way of life.

These six brethren accompanied me whom they might hear testify the same thing, that in the mouths of so many it might be established.

We entered into the man’ s house: the man meant is Cornelius, concerning the entry into whose house, and converse with him, the doubt or controversy was that he was now speaking to.

An angel who, by reason of his appearing a man, is, in Act 10:30 , called a man

God promises that upon his obedience to this oracle, in sending for Peter, he should tell him those things that were necessary to be known by him and his whole family unto their salvation. Whatsoever was formerly the case of such as obeyed the precepts of Noah, (as they were called), after Christ is come, and preached unto the world, there is no other way unto salvation but through him.

As I began to speak whilst Peter was speaketh, as Act 1:1 .

The Holy Ghost fell on them as in the day of Pentecost, Act 2:4 , he had fallen on the apostles; either visibly, by fiery cloven tongues; or rather by extraordinarily enduing them with the gift of tongues; enabling the most illiterate amongst them to speak in any language needful for any to understand towards their salvation.

Of the Lord of Christ, who is every where so called.

He said but these words seem rather spoken by St. John himself. Mat 3:11 Mar 1:8 ; which makes no difference; for, first, Whatsoever a disciple of Christ says in his name, it is as if it were spoken by himself:

He that heareth not, heareth me. But, secondly, Though this was spoken by the Baptist, it was spoken by our Saviour also, Act 1:5 .

John indeed baptized with water; but ye shall be baptized with the Holy Ghost by which the great difference is implied between outward baptism (administered by whomsoever, though the Baptist himself) and the inward baptism of the Holy Ghost, which, as fire, separates powerfully the scum and dross of sin from us.

With the Holy Ghost the extraordinary gifts of the Spirit.

The apostle’ s argument is cogent: They who have the grace signified by baptism, ought to have the seal of that grace; but the Gentiles had the grace signified by baptism. Or, they who have the inward baptism, may not be denied the outward. As he that hath a right to an inheritance, cannot without injustice be denied the writings and seals thereunto belonging. To deny baptism unto any unto whom it doth belong, is to

withstand God and to keep back the token of God’ s love from such unto whom it is sent.

They held their peace they were fully satisfied with the reason St. Peter had given them of his admitting the Gentiles unto baptism, and fellowship with him; wisely inferring from what Peter had said, that what he had done was of God, who was to be acknowledged in it.

Then hath God also to the Gentiles granted repentance: repentance is the gift of God, as well as faith, or any other grace, 2Ti 2:25 ; nor can the greatest guilt affect the heart with true godly sorrow, until God hath quickened it. It is called

repentance unto life because God hath appointed that it should precede our entrance into life.

So true hath it been from the beginning of the gospel, that sanguis martyrum est semen eccesiae. St. Stephen’ s death, and the persecution upon it, was a great means of disseminating the gospel. Thus all things work for good.

Phenice the country about Tyre.

Cyprus an island in the Mediterranean Sea.

Antioch the metropolis of Syria. This explains what was briefly said, Act 8:4 , and showed what places the disciples were scattered into, and preached in.

They preached to

the Jews only because they were not yet persuaded of the calling of the Gentiles; God suffering them to be enlightened by degrees.

Men of Cyprus and Cyrene they were such as were born in Cyprus and Cyrene, but had their habitation in Jerusalem, and now upon the persecution there fled unto Antioch; which by this means in time became the Jerusalem of the Gentile Christians, whither their greatest resort was.

Spake unto the Grecians: here they of the dispersion taught not only such Hellenists as are spoken of, Act 6:1 , who were born of Hebrew parents, though living out of the country of Judea; but such also amongst the Gentiles, (who are generally called Greeks since Alexander’ s time, who conquered all those nations round about, and brought in his own language amongst them), who, forsaking idolatry, and worshipping the true God, were called sebomenoi , devout or religious persons, such as Cornelius is said to be, Act 10:2 . And thus God by degrees brought in the knowledge of himself, and his Son Jesus Christ.

Preaching the Lord Jesus which knowledge only is that which is necessary unto salvation, and that only which Saul determined to know, 1Co 2:2 .

The hand of the Lord the power, assistance, and working of God, expressed by the hand, which is the organ or instrument men use in working. This hand or work of God was manifest, first, In the miracles which they wrought. Secondly, In the conversion of any by these miracles. For these alone cannot soften a heart; as appeared in Pharaoh, whose heart was hardened by them.

A great number believed, and turned unto the Lord faith and conversion are wrought by the hand of the Lord, and are his work. But in vain is faith pretended unto, when there is no change in heart and life. What God hath put together, none may put asunder.

Disputed against him. St. Epiphanius makes Cerintbus, who was the next heresiarch to Simon Magus, the author of this dispute. He likewise says it was he, who excited the Jews against St. Paul, (Acts xxi.) and that the first Council of Jerusalem was convened to condemn him. (St. Epiphanius, hæres. 28. chap. ii)

And didst eat with them. The Jews looked upon it as a thing altogether abominable, for them to eat with uncircumcised Gentiles; but St. Peter satisfied them, or silenced them by a plain and sincere recital of his vision, and of what happened at the house of Cornelius. (Witham)

They held their peace, and glorified God, that the gate of salvation was also opened to the Gentiles. (Witham)

Some of them, at Antioch, spoke also to the Grecians: [1] by which many understand, to the Gentiles, though in most Greek copies we read, to the Hellenists. (Witham)

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[BIBLIOGRAPHY]

Ad Græcos, Greek: pros tous ellenistas, and in some manuscripts Greek: ellenas.

And the apostles and brethren that were in Judea,.... The rest of the twelve apostles, and the private members of the churches that were in Judea, for there were in it now more churches than that at Jerusalem, Act 9:31

heard that the Gentiles had also received the word of God; as well as Samaria, Act 8:14 the news by some means or other were quickly brought to them, and no doubt but they also heard that they had received the Holy Ghost, his extraordinary gifts, as well as his special grace, though no mention is made of them.

And when Peter was come up to Jerusalem,.... From Caesarea, after he had stayed some certain days in Cornelius's house; so a journey from Caesarea to Jerusalem is called an ascending from the one to the other, Act 25:1 because Jerusalem stood on higher ground, as well as was the metropolis of the country; and this was a journey of six hundred furlongs, or seventy five miles, for so far, according to Josephus ^t, was Caesarea distant from Jerusalem:

they that were of the circumcision, which phrase designs not only the circumcised Jews that believed in Christ, for such were all they of the church at Jerusalem, or at least proselytes that had been circumcised, for as yet there were no uncircumcised Gentiles among them; but those of them, who were most strenuous for circumcision, and made it not only a bar of church communion, but even of civil conversation:

these contended with him; litigated the point, disputed the matter with him, complained against him, and quarrelled with him. Epiphanius says ^u, that Cerinthus, that arch-heretic, was at the head of this contention.

Saying, thou wentest into men uncircumcised,.... Into the houses of such, and lodged with them, and familiarly conversed with them:

and didst eat with them; which, according to the traditions of the Jews, were unlawful; See Gill on Act 10:28 they say nothing about his preaching to them, and baptizing them, because these were so manifestly agreeable to the commission of Christ, in Mat 28:19 and yet how these could be without the other, is not easy to say.

But Peter rehearsed the matter from the beginning,.... Of the vision at Joppa;

and expounded it by order unto them; or related every particular, in a very methodical and orderly manner: he did not insist upon his authority as an apostle, and much less pretended to a primacy to the rest of the apostles; but submitted to have his case heard, examined, and judged of by the body of the brethren.

I was in the city of Joppa,.... And so it is called by Josephus ^w, and in the Apocrypha:

"And he pitched his tents against Joppa: but; they of Joppa shut him out of the city, because Apollonius had a garrison there.'' (1 Maccabees 10:75)

"The men of Joppa also did such an ungodly deed: they prayed the Jews that dwelt among them to go with their wives and children into the boats which they had prepared, as though they had meant them no hurt.'' (2 Maccabees 12:3)

here he was praying in an house of Simon the tanner, upon the top of it, and about the sixth hour of the day, or twelve o'clock at noon, which was one of the times of prayer with the Jews; See Gill on Act 10:9,

and in a trance I saw a vision; with the eyes of his understanding; for the organs of his body were quite senseless and useless, which was as follows:

a certain vessel descend, as it had been a great sheet; a vessel which looked like a great sheet,

let down from heaven by four corners; to the earth, which four corners were knit, and perhaps were held and let down by angels, and in this visionary way were seen by Peter, though not expressed:

and it came even to me; descended upon the housetop where Peter was praying; and which was necessary, that he might see what was upon it, and receive instruction from it; and that it was very near him is evident from what is after said to him, when he was bid to arise, and kill and eat what was upon it; and therefore it could not be hanging in the air, but must be let down upon the very spot where he was.

Upon the which when I had fastened mine eyes,.... Not of his body, but of his mind; for this was only in vision presented to him, when he was as Paul was, not knowing whether in the body or out of it:

I considered: being intent upon this object, he considered in his mind what it was, and what it should mean; it being something strange and unusual; which came down from heaven, and out of it, and came so close and near to him, that it engrossed all his thoughts, and was the subject of deep meditation:

and saw four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air; not pourtrayed upon the sheet, but standing or walking upon it; the Syriac Version leaves out, "the wild beasts"; and the Ethiopic versions, "the creeping things"; but both are in the Greek copies, and in other versions.

And I heard a voice saying unto me,.... As he apprehended in his mind; and this voice he heard in the same sense and manner, as the Apostle Paul heard when in a trance, Act 22:17.

arise, Peter, slay and eat; that is, get up and slay some of these creatures upon the sheet, and dress them and eat them.

But I said, not so, Lord,.... For he took the voice he heard to be the voice of the Lord, and yet he was not obedient to the heavenly vision, and even though he was an hungry; which shows what a strict observer he was of the ceremonies of the law, and how much he was prejudiced in favour of them:

for nothing common or unclean hath at any time entered into my mouth; he had not suffered anything to come within his lips; he had not even tasted, and much less ate anything that was forbidden by the ceremonial law, so strictly had he observed it.

But the voice answered me again from heaven,.... From whence the former voice came, and was the voice of the Lord, or of an angel of the Lord, and which answered him again, or

a second time; not that it said to him a second time kill and eat, but what follows;

what God hath cleansed, that call not thou common; that is, had declared to be clean and fit for use, and did not defile, and could not defile the man into whose mouth it entered, and therefore ought not to be pronounced unclean, and of a defiling nature; this Jesus Christ did, who is God over all blessed for ever, and by whose death an end was put to the ceremonial law, and the distinctions of meats by it; Mat 15:11.

And this was done three times,.... That is, the voice from heaven answered three times, and encouraged Peter to kill and eat; and so the Ethiopic version renders it, "and he likewise said unto me the third time"; the words as before:

and all were drawn up again into heaven; the sheet with all the creatures upon it, by the same hands that let it down; the Syriac version renders it, "and all betook themselves to heaven"; as if it all went up to heaven of itself; and the Ethiopic version, "and the whole returned again to heaven"; See Gill on Act 10:16.

And behold, immediately,.... The moment the vision was over;

there were three men already come unto the house where I was; they stood before the gate, as in Act 10:17 and as the Syriac and Ethiopic here have it, and were inquiring for Peter, whether he lodged there; and these men were

sent from Caesarea unto me; the Syriac version adds, "by Cornelius": now this incident being just at the close of the above vision, served greatly to explain it to the apostle, and encouraged him to do what he had done; and besides which, he had also the express order of the Spirit, for his going with them to Cornelius's house, as follows.

And the Spirit bade me go with them, nothing doubting,.... See Gill on Act 10:20,

moreover, these six brethren accompanied me; it seems by this, that the six brethren that went along with Peter from Joppa to Caesarea, came also with him from thence to Jerusalem, and were now present, whom he points to; so that it looks as if Peter was aware, that he should be called to an account for his conduct, when he should come to Jerusalem; and therefore brought these six brethren with him, to be witnesses for him, of what they had seen and heard, which was a very wise and prudential step:

and we entered into the man's house; the house of Cornelius, for entering into whose house they were contending with him, and where he entered not alone, but the six brethren with him; the Ethiopic version wrongly reads "three".

And he showed us how he had seen an angel in his house,.... The clause, "in his house", is very appropriately put; for since an angel had entered into his house, it could not be criminal in Peter, and the six brethren, to follow him. In one place he is called a man, and in another place an angel; see Act 10:3, because, though he was an angel, yet he appeared in the form of a man, as it was usual for angels to do; but whether Cornelius knew that he was an angel, is not certain, since he calls him a man; and not he, but Luke the historian, and Peter, who repeats the account of the vision, call him an angel; however, he looked upon him as an extraordinary person, as sent to him from God, and therefore obeyed the heavenly vision. The Ethiopic version reads, "an angel of God; which stood and said unto him, send men to Joppa, and call for Simon, whose surname is Peter"; See Gill on Act 10:5.

Who shall tell thee words,.... Preach doctrines, such as relate to the person and office of Christ, to peace and pardon, and righteousness and salvation by him; such as Peter did preach, as appears by his discourse in the preceding chapter:

whereby thou and all thy house shall be saved; that is, which would be a means of instructing him and his family in the right and true way of salvation; for the Gospel only points out the way of salvation, and is only effectual to it, when it is accompanied with, the power of God: multitudes hear it, and yet are not saved by and those to whom it comes not in word only, but in power, are saved only by Christ, who is revealed in it, as God's way of salvation; it is not bare hearing the word and attending on ordinances that will save any, only such who believe in Christ with the heart, who is the sum and substance of the Gospel, are saved; and still less are any saved by the faith of others; the house or family of Cornelius were not saved by his believing in Christ; but the words of faith and sound doctrine being preached to them, as to him, and faith coming thereby to one as to another, they were saved in one and the same way, namely, through faith in Christ Jesus.

And as I began to speak,...., That is, whilst he was speaking; the word "begin" with Luke, both, in his Gospel and in this history, is used not to denote the time or order of any action, but the thing itself; as in Luk 4:21 for otherwise it was towards the close, and not at the beginning of his discourse, that what follows happened:

the Holy Ghost fell on them, as on us at the beginning; of our ministry, since the death, resurrection, and ascension of Christ; meaning on the day of Pentecost, and that the Holy Ghost fell on Cornelius and those that were with him, in a like visible form, and in the same kind of gifts, as speaking with tongues, as on them.

Then remembered I the word of the Lord, how that he said,.... Just before his ascension, Act 1:5.

John indeed baptized with water, but ye shall be baptized with the Holy Ghost; as they were on the day of Pentecost, and as now Cornelius and his family were; and since they had the greater baptism, the baptism of the Spirit, the lesser baptism of water could not be denied them.

Forasmuch then as God gave them the like gift,.... Of the Spirit, of speaking with divers tongues:

as he did unto us; the apostles: who believed on the Lord Jesus Christ: which clause stands either connected with "us" the apostles, and so is descriptive of them who first believed in Christ, and became followers of him; or with "them" the Gentiles, as the Syriac version renders it, "if therefore God gave that gift equally to these Gentiles which believed on our Lord Jesus Christ, as unto us"; for it seems most likely, that faith in Christ came by hearing Peter's discourse, before the extraordinary gifts of the Spirit fell upon them:

what was I that I could withstand God? or hinder the baptism of these persons in water, whom God baptized with the Holy Ghost, and who believed in Christ Jesus: from whence it appears that the Spirit of God is a gift, which he bestows on whomsoever he pleases, without any desert of man's, and that both in his extraordinary operations, and in the common influences of his grace; for it is equally the gift of God to believe in Christ, which is a grace of the Spirit, as it was to speak with divers tongues; and these, though they did not always go together, yet here they did, as on the apostles, so on Cornelius and his house: and hence they became qualified for the ordinance of baptism; not by the extraordinary gifts of the Spirit, but by his special grace; the extraordinary gifts were partly to confirm the Gospel preached unto them by Peter; and partly to assure him that he was right in going in to the Gentiles, and preaching to them; and to encourage him to baptize these persons who appeared to have also the grace of the Spirit, and to have believed in Christ; as well as to fit them, at least some of them, for public work and service: and now faith in Christ being a pre-requisite to baptism, and it being the will of Christ, and what he gave in commission to his disciples to baptize such as believed in him, and these being apparently such; to have refused to administer baptism to them, would have been acting contrary to the commission of Christ, a withstanding the will of God, and opposing the grace of the Spirit of God.

When they heard these things,.... Peter's vision at Joppa, and Cornelius's at Caesarea, and the wonderful pouring forth of the Spirit upon these Gentiles under Peter's sermon:

they held their peace; and ceased contending and disputing with Peter, or blaming him for his conduct; for otherwise they were not silent, but made use of their tongues:

and glorified God; praised his name, adored his rich grace, and gave him the glory of all the wonderful things related to them:

saying, then hath God also to the Gentiles granted repentance unto life. The phrase "unto life", is left out in the Ethiopic version, which only reads, "God hath also given to the Gentiles that they should repent"; but it ought not to be omitted, being in the Greek copies in general, and of considerable moment, rightly understood; the Arabic version directs to a wrong sense of it, "perhaps God hath given also to the Gentiles repentance, that they may live by it"; the word "perhaps", is very wrongly put instead of "then", which affirms that God had given them repentance, whereas this makes a doubt of it; and upon a supposition of it, the version ascribes too much to it; for it is not by repentance that men live spiritually, but by faith in Christ Jesus; nor do they obtain eternal life by it, but by Christ; though true repentance is an evidence of spiritual life, and it begins with it, for as soon as ever God quickens a sinner, he shows him the evil of sin, and gives him repentance for it: "repentance" here designs the grace of evangelical repentance, which is attended with faith in Christ, as it was in these Gentiles, and with views of pardon in Christ, and which springs from the love of God, and this is "unto life"; is a repentance from dead works, and is attended with a life of faith, and issues in eternal life: and it is also a "grant" from God; it is not in the power of man's free will, who though he may have time and means, yet if he has not grace given him to repent, he never will; his heart is hard and obdurate, and no means will do without an almighty power; not the most severe judgments, nor the greatest mercies, nor the most powerful ministry; it is a pure gift of God's free grace, and a blessing of the covenant of grace: and this being given to Gentiles, shows that the covenant of grace belongs to them, as well as to the Jews; and discovers a false opinion of the Jews, that the Gentiles should not be saved; and answers the design of the Gospel being sent among them, whereby the doctrines both of repentance and remission are preached unto them; and opens the glorious mystery of the calling of them, and may encourage sinners of the Gentiles to hope for this grace, and apply to Christ for it, who is exalted to give it.

Now they which were scattered abroad,.... These were not the apostles, but the other ministers of the word; see Act 8:1 who were dispersed

upon the persecution that arose about Stephen; his preaching and miracles, his oration in defence of himself, and his death: these

travelled as far as Phenice; a country near to Syria and Galilee; its chief towns and cities were Tripolis, Botrys, Biblus, Berytus, Tyre, Sidon, Ecdippa, Ptolemais, and Dora. It was famous, as Pliny says ^x, for the invention of letters, and of the constellations, and of naval and warlike arts. It was a maritime country, reaching from Orthosia (now called Tortosa) to Pelusium, or from Sidon to the borders of Egypt: it is the same with Old Canaan, and was so called, and had its name from Canaan; who, according to Sanchuniathon ^y, also had the name of Phoenix, from whom this country was called Phoenice, or Phoenicia. Some think the name is the same with פענק, "Pahanah", or פאות ענק, "Peoth Anak", the corners of the Anakites; it being the tract of land which the children of Anak, or the giants inhabited, when drove out of Hebron by Caleb, Jos 15:13. Others say, it had its name from the palm trees, with which it abounded; and here, it seems, dwelt some of God's elect, who being made righteous, flourished like the palm trees;

and Cyprus and Antioch; the former of these was an island, lying between the shores of Syria and Cilicia: it had Syria on the east, Pamphilia on the west, and Phoenice on the south, and Cilicia on the north; See Gill on Act 4:36 and the latter was a city of Syria, built by Seleucus, king of Egypt, and called Antiochia, after his father's name Antiochus. The account Josephus gives ^z of it is, that it is the metropolis of Syria, and that for its greatness, and other happy acquirements, it has, without doubt, the third place among the cities in the Roman empire; meaning, that it was the next to Rome and Alexandria: and elsewhere ^a he calls it the palace or royal seat of the Syrians; and the Jews, when they speak of a great city, and would describe one, instance in Antioch, a great city, say they ^b, as Antioch; with them, it is the same as Hemath the great, spoken of in Amo 6:2 on which words Jerom has this note:

"Hemath the great is what is now called Antioch; and it is called the great, to distinguish it from the lesser Hemath, which is called Epiphania''

And so the Jerusalem Targum on Gen 10:18 renders the Hamathite, "Antioch": and the Targum of Jonathan on Num 13:21 renders Hamath by "Antioch". Here many Jews dwelt, to whom the ministers of the word preached the Gospel only at first. Josephus ^c speaks of many in this place, and gives reasons for it:

"the nation of the Jews, he says, was much spread throughout the whole world, and great part of Syria, because near, was mixed with them, especially there were many in Antioch; partly because of the greatness of the city, and chiefly because of the liberty of dwelling there, granted them by the successors of Antiochus; for Antiochus, called Epiphanes, having wasted Jerusalem, robbed the temple; but those that reigned after him, whatsoever among the things devoted to sacred use were of brass, they returned to the Jews in Antioch, to be laid up in their synagogue; and they granted to them equally to partake of the city with the Greeks; and many of the Grecians they brought over to their religion, and made them, in some sort, a part of themselves.''

Here the Jews also had schools and taught: it is said ^d R. Samlai taught in Antioch; and here also was a sanhedrim. It is often said ^e, that Nebuchadnezzar came and sat down at Daphne of Antioch, and the great sanhedrim went out to meet him. Now Antioch was formerly called Epidaphne, because it was near a fountain of that name; and in the Targumists on Num 34:11 Daphne answers to Riblah, which was in the land of Hamath, 2Ki 23:33 and Riblah, Jerom ^f says, is what is now called Antioch of Syria: and that you may know, says he, that Riblah signifies this city, which is now the most noble in Coele Syria, it follows, over against the fountain, (in Numbers it is, "on the east side of Ain",) which, it is clear, signifies Daphne, out of which fountain the above said city enjoys abundance of water. And so Josephus calls Antioch ^g, Antiochia which is by Daphne of Syria; and in:

"Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.'' (2 Maccabees 4:33)

Daphne is said to be by Antioch. Some make it to be two hundred and eighty miles from Jerusalem. So far they went who were scattered abroad at Stephen's death, and carried the Gospel to this and other places, in which there was a manifest appearance of divine Providence, and of rich grace.

Preaching the word to none but to the Jews only, which dwelt in those parts; so little was the commission of Christ, to preach the Gospel to all nations, understood, though it was so plain; or so it was ordered in providence, that as it was to be first preached to them, so it should be only for a while, till the elect of God of that generation were brought in, and until the rest put it away from them, and so were left without excuse.

And some of them were men of Cyprus,.... That is, some of the preachers, that were scattered abroad, were Jews born at Cyprus: such was Barnabas particularly, Act 4:36 though he was not among these, as appears from Act 11:22 "and Cyrene"; such were Simon that carried the cross after Christ, and his sons Alexander and Rufus, Mar 15:21 and others that heard the apostles speak with tongues on the day of Pentecost, Act 2:10

which when they were come to Antioch, spake unto the Grecians; or Hellenist Jews, who were born and brought up in Greece, and spoke the Greek language; though the Alexandrian copy, and the Syriac version, read "Greeks", as if they were native Greeks, and properly Gentiles, to whom these ministers spoke the word of the Lord; but the former seems most likely.

Preaching the Lord Jesus; the dignity of his person, as the Son of God; what he did and suffered to obtain salvation for lost sinners; his resurrection from the dead, ascension to heaven, and intercession; the virtue of his blood for peace and pardon of his sacrifice for atonement of sin, and of his righteousness for justification.

And the hand of the Lord was with them,.... Not only his hand of providence, which brought them thither, and protected them; and his hand of love, grace and mercy, which was upon them, and supplied them with gifts and grace, and everything necessary for them; and his hand of wisdom, which guided and directed them; but his hand of power, the same with the arm of the Lord, which when revealed, and made bare, the report of the Gospel is believed: but if that is not put forth, or efficacious grace is not exerted, no work is done, none are brought to believe, or are converted; ministers labour in vain, and spend their strength for nought: but this was not the case here, it was otherwise with these preachers; though they had travelled many miles, and were come into strange places, they were not left of God, nor without success, the power of God attended their ministry; so that the Gospel preached by them came not in word only, but in power, and it was the power of God unto salvation: hence it follows,

and a great number believed; not the Gospel only, but in Christ preached in it, Act 11:20 which was not owing to the force of moral persuasion in the ministers, nor to the power of free will in the people, but to the hand or power of the Lord; for the work of faith is not a work of man's will, but of God's almighty power and grace; and when that is displayed, multitudes believe in Christ for righteousness and life: and turned to the Lord; and obeyed his commands; see Psa 119:59 as a fruit, effect, and consequence of believing in Christ; for not first conversion is here intended, which is not man's work, but God's, and in which God is the agent, and man is passive; but obedience to the ordinances of Christ, as the fruit of faith, is meant.

¹ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

² tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

³ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

¹ tn Or “You were a guest in the home of” (according to L&N 23.12).

² tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

¹ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

¹ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

² tn Or “coming down.”

³ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

¹ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

² tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

¹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

¹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

¹ tn Or “declare.” The wording matches Acts 10:15.

¹ tn Grk “And behold.”

² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

⁴ tn The word “staying” is not in the Greek text but is implied.

¹ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

¹ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

¹ tn Or “came down on.”

² tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

³ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

² tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

³ sn John…Spirit. This remark repeats Acts 1:5.

¹ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

² sn That is, the same gift of the Holy Spirit.

³ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁵ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

¹ tn Grk “these things.”

² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

³ tn Or “glorified.”

⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

¹ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

² tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

³ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

⁴ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

⁶ tn Grk “word.”

¹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

² sn Cyrene was a city on the northern African coast west of Egypt.

³ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

⁵ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

¹ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

³ sn Again, the expression turned is a summary term for responding to the gospel.

And ^{( 1 )} the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.

^{( 1 )} Peter, being reprehended without reason by the unskilful and ignorant, does not object and say that he should not be judged by any, but openly gives an account of his actions.

^{( 2 )} When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

^{( 2 )} Those who ask a question of the truth which they do not know, ought to be quietly heard, and must also quietly yield to the declaration of the truth.

^{( 3 )} Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and ^{( a )} Antioch, preaching the word to none but unto the Jews only.

^{( 3 )} The scattering abroad of Jerusalem is the cause of the gathering together of many other churches.

^{( a )} He speaks of Antioch which was in Syria and bordered upon Cilicia.

^{( 4 )} And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

^{( 4 )} The church of Antioch, the new Jerusalem of the Gentiles, was extraordinarily called.

1 Peter, being accused for going in to the Gentiles,

5 makes his defence;

18 which is accepted.

19 The gospel being spread in Phenice, and Cyprus, and Antioch, Barnabas is sent to confirm them.

26 The disciples there are first called Christians.

27 They send relief to the brethren in Judea in time of famine.

1endash 3. The novel scene which had transpired in C

notes one verse 1  

notes one verse 1  

(4) " But Peter related the matter to them in order from the beginning, saying, (5) I was in the city of Joppa, praying, and saw, in a trance, a vision, a certain vessel like a great sheet descending, let down from heaven by the four corners, and it came to me. (6) Having looked intently into it, I perceived and saw four-footed animals, and wild beasts, and reptiles of the earth, and birds of the air. (7) And I heard a voice, saying to me, Arise, Peter; kill and eat. (8) But I said, Not so, Lord; for nothing common or unclean has at any time entered into my mouth. (9) But the voice from heaven answered me, What God has cleansed, do not you make common. (10) This was done three times, and all was drawn up into heaven again. (11) And behold, three men immediately came to the house in which I was, sent to me from C