CHAPTER 11
. PETER
VINDICATES HIMSELF
BEFORE THE CHURCH IN
JERUSALEM FOR HIS
PROCEDURE TOWARDS THE
GENTILES.
1-11. the apostles and brethren . .
. in Judea—rather, "throughout Judea."
2. they . . . of the
circumcision—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.
3, 4. Thou wentest in . . . But
Peter rehearsed the matter, c.—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.
1-11. the apostles and brethren . .
. in Judea—rather, "throughout Judea."
12-18. we entered the man's house—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.
13. seen an angel—literally,
"the angel," for the rumor took that definite shape.
14. Who shall tell thee words
whereby thou and all thy house shall be saved—The historian
makes the angel express this much more generally (). So also the subsequent report of it by the deputies and by
Cornelius himself to Peter (Acts 10:22;
Acts 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 Acts 11:1.
On that of his "house," see on Acts 11:1.
12-18. we entered the man's house—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.
16, 17. Then remembered I the word .
. . John . . . baptized with water; but ye shall be baptized with the
Holy Ghost. Forasmuch then, &c.—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?'"
18. held their peace and glorified
God—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!
Then hath God also granted to
the Gentiles, &c.—rather, "granted to the Gentiles
also." (See a similar misplacement of "also" in ). To "grant repentance unto life"—that
is, "such as issues in life" (compare , "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.
. THE GOSPEL
BEING PREACHED
TO GENTILES AT
ANTIOCH ALSO
BARNABAS IS
SENT THITHER
FROM JERUSALEM, WHO
HAILS THEIR
ACCESSION AND LABORS
AMONG THEM.
19. they which were scattered abroad
upon the persecution that arose about Stephen—and who "went
everywhere preaching the word" ().
travelled as far as
Phenice—that part of the Mediterranean coast which, commencing
a little north of Cæsarea, stretches northwards for upwards of one
hundred miles, halfway to Antioch.
and Cyprus—(See on ). An active commercial intercourse subsisted between Phenice
and Cyprus.
and Antioch—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].
20. some of them were men of Cyprus
and Cyrene—(see on );
as Lucius, mentioned in Acts 13:1.
spake unto the
Grecians—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
(Acts 11:22), that some of the
dispersed Christians preached to them?
21. a great number believed—Thus
the accession of Cornelius and his party was not the first admission
of uncircumcised Gentiles into the Church. (See on .) 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 .)
22. sent . . . Barnabas . . . as far
as Antioch—implying that even on the way to Antioch he found
churches to visit [OLSHAUSEN].
It was in the first instance, no doubt, a mission of inquiry; and no
one could be more suitable to inquire into the proceedings of those
Cyprians and Cyrenians than one who was himself a "Grecian"
of Cyprus (Acts 4:36), and "a
son of consolation."
23. when he . . . had seen the grace
of God—in the new converts.
was glad—owned and
rejoiced in it at once as divine, though they were uncircumcised.
exhorted them all that with
purpose of heart—as opposed to a hasty and fickle discipleship.
they would cleave unto the
Lord—the Lord Jesus.
24. For he was a good man—The
sense of "good" here is plainly "large-hearted,"
"liberal-minded," rising above narrow Jewish sectarianism,
and that because, as the historian adds, he was "full of the
Holy Ghost and of faith."
and much people were added
unto the Lord—This proceeding of Barnabas, so full of wisdom,
love, and zeal, was blessed to the great increase of the Christian
community in that important city.
Acts 11:25;
Acts 11:26. BARNABAS,
FINDING THE WORK
IN ANTIOCH TOO
MUCH FOR HIM,
GOES TO TARSUS
FOR SAUL—THEY
LABOR THERE
TOGETHER FOR A WHOLE
YEAR WITH MUCH
SUCCESS, AND ANTIOCH
BECOMES THE HONORED
BIRTHPLACE OF THE TERM
CHRISTIAN.
25. Then departed Barnabas to Tarsus
for to seek Saul—Of course, this was after the hasty despatch
of Saul to Tarsus, no doubt by Barnabas himself among others, to
escape the fury of the Jews at Jerusalem. And as Barnabas was the
first to take the converted persecutor by the hand and procure his
recognition as a disciple by the brethren at Jerusalem (), so he alone seems at that early period to have discerned
in him those peculiar endowments by virtue of which he was afterwards
to eclipse all others. Accordingly, instead of returning to
Jerusalem, to which, no doubt, he sent accounts of his proceedings
from time to time, finding that the mine in Antioch was rich in
promise and required an additional and powerful hand to work, he
leaves it for a time, takes a journey to Tarsus, "finds Saul"
(seemingly implying—not that he lay hid [BENGEL],
but that he was engaged at the time in some preaching circuit—see
on Acts 11:1), and returns with
him to Antioch. Nor were his hopes disappointed. As co-pastors, for
the time being, of the Church there, they so labored that the Gospel,
even in that great and many-sided community, achieved for itself a
name which will live and be gloried in as long as this world lasts,
as the symbol of all that is most precious to the fallen family of
man:—"The disciples were called CHRISTIANS
first in Antioch." This name originated not within, but
without, the Church; not with their Jewish enemies, by whom
they were styled "Nazarenes" (Acts 11:1), but with the heathen in Antioch, and (as the form
of the word shows) with the Romans, not the Greeks
there [OLSHAUSEN]. It was
not at first used in a good sense (as Acts 26:28;
1 Peter 4:16 show), though hardly
framed out of contempt (as DE
WETTE, BAUMGARTEN,
c.) but as it was a noble testimony to the light in which the Church
regarded Christ—honoring Him as their only Lord and Saviour,
dwelling continually on His name, and glorying in it—so it was felt
to be too apposite and beautiful to be allowed to die.
1 Peter 4:16. BY OCCASION
OF A FAMINE
BARNABAS AND SAUL
RETURN TO JERUSALEM
WITH A CONTRIBUTION FOR
THE RELIEF OF THEIR
SUFFERING BRETHREN.
28. that there should be great
dearth throughout all the world—the whole Roman empire.
which came to pass in the
days of Claudius Cæsar—Four famines occurred during his reign.
This one in Judea and the adjacent countries took place, A.D.
41 [JOSEPHUS, Antiquities,
20.2,5]. An important date for tracing out the chronology of the
Acts. (But this subject is too difficult and extensive to admit
of being handled here).
29. Then the disciples, every man
according to his ability, determined to send relief, &c.—This
was the pure prompting of Christian love, which shone so bright in
those earliest days of the Gospel.
30. sent it to the elders—an
office well known to be borrowed from the synagogue; after the
model of which, and not at all of the temple, the Christian Churches
were constituted by the apostles.
by the hands of Barnabas and
Saul—This was Saul's SECOND
VISIT TO JERUSALEM
after his conversion.
CHAPTER 11
. PETER VINDICATES HIMSELF BEFORE THE CHURCH IN JERUSALEM FOR HIS PROCEDURE TOWARDS THE GENTILES.
1-11. the apostles and brethren . . . in Judea—rather, "throughout Judea."
2. they . . . of the circumcision—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.
3, 4. Thou wentest in . . . But Peter rehearsed the matter, c.—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.
1-11. the apostles and brethren . . . in Judea—rather, "throughout Judea."
12-18. we entered the man's house—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.
13. seen an angel—literally, "the angel," for the rumor took that definite shape.
14. Who shall tell thee words whereby thou and all thy house shall be saved—The historian makes the angel express this much more generally (). So also the subsequent report of it by the deputies and by Cornelius himself to Peter (Acts 10:22; Acts 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 Acts 11:1. On that of his "house," see on Acts 11:1.
12-18. we entered the man's house—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.
16, 17. Then remembered I the word . . . John . . . baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then, &c.—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?'"
18. held their peace and glorified God—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!
Then hath God also granted to the Gentiles, &c.—rather, "granted to the Gentiles also." (See a similar misplacement of "also" in ). To "grant repentance unto life"—that is, "such as issues in life" (compare , "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.
. THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM.
19. they which were scattered abroad upon the persecution that arose about Stephen—and who "went everywhere preaching the word" ().
travelled as far as Phenice—that part of the Mediterranean coast which, commencing a little north of Cæsarea, stretches northwards for upwards of one hundred miles, halfway to Antioch.
and Cyprus—(See on ). An active commercial intercourse subsisted between Phenice and Cyprus.
and Antioch—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].
20. some of them were men of Cyprus and Cyrene—(see on ); as Lucius, mentioned in Acts 13:1.
spake unto the Grecians—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 (Acts 11:22), that some of the dispersed Christians preached to them?
21. a great number believed—Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on .) 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 .)
22. sent . . . Barnabas . . . as far as Antioch—implying that even on the way to Antioch he found churches to visit [OLSHAUSEN]. It was in the first instance, no doubt, a mission of inquiry; and no one could be more suitable to inquire into the proceedings of those Cyprians and Cyrenians than one who was himself a "Grecian" of Cyprus (Acts 4:36), and "a son of consolation."
23. when he . . . had seen the grace of God—in the new converts.
was glad—owned and rejoiced in it at once as divine, though they were uncircumcised.
exhorted them all that with purpose of heart—as opposed to a hasty and fickle discipleship.
they would cleave unto the Lord—the Lord Jesus.
24. For he was a good man—The sense of "good" here is plainly "large-hearted," "liberal-minded," rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith."
and much people were added unto the Lord—This proceeding of Barnabas, so full of wisdom, love, and zeal, was blessed to the great increase of the Christian community in that important city.
Acts 11:25; Acts 11:26. BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL—THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN.
25. Then departed Barnabas to Tarsus for to seek Saul—Of course, this was after the hasty despatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem (), so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, "finds Saul" (seemingly implying—not that he lay hid [BENGEL], but that he was engaged at the time in some preaching circuit—see on Acts 11:1), and returns with him to Antioch. Nor were his hopes disappointed. As co-pastors, for the time being, of the Church there, they so labored that the Gospel, even in that great and many-sided community, achieved for itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that is most precious to the fallen family of man:—"The disciples were called CHRISTIANS first in Antioch." This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled "Nazarenes" (Acts 11:1), but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [OLSHAUSEN]. It was not at first used in a good sense (as Acts 26:28; 1 Peter 4:16 show), though hardly framed out of contempt (as DE WETTE, BAUMGARTEN, c.) but as it was a noble testimony to the light in which the Church regarded Christ—honoring Him as their only Lord and Saviour, dwelling continually on His name, and glorying in it—so it was felt to be too apposite and beautiful to be allowed to die.
1 Peter 4:16. BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN.
27. came prophets from Jerusalem—inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles (1 Corinthians 12:28; 1 Corinthians 12:29; Ephesians 4:11).
28. that there should be great dearth throughout all the world—the whole Roman empire.
which came to pass in the days of Claudius Cæsar—Four famines occurred during his reign. This one in Judea and the adjacent countries took place, A.D. 41 [JOSEPHUS, Antiquities, 20.2,5]. An important date for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here).
29. Then the disciples, every man according to his ability, determined to send relief, &c.—This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.
30. sent it to the elders—an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles.
by the hands of Barnabas and Saul—This was Saul's SECOND VISIT TO JERUSALEM after his conversion.