PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Peter’s Report to the Church at Jerusalem | Peter Defends God’s Grace | Peter’s Defense | Peter’s Report to the Church at Jerusalem | Jerusalem: Peter Justifies His Conduct |
| 11:1-18 | 11:1-18 | 11:1-18 | 11:1-4 | 11:1-10 |
| 11:5-17 | ||||
| 11:11-14 | ||||
| 11:15-17 | ||||
| 11:18 | 11:18 | |||
| The Church at Antioch | Barnabas and Saul at Antioch | Mission to the Greeks in Antioch | The Church at Antioch | Foundation of the Church of Antioch |
| 11:19-26 | 11:19-26 | 11:19-26 | 11:19-26 | 11:19-21 |
| 11:22-24 | ||||
| 11:25-26 | ||||
| Relief to Judea | Famine Relief Sent to Jerusalem | Barnabas and Saul Sent as Deputies of Jerusalem | ||
| 11:27-30 | 11:27-30 | 11:27-30 | 11:27-30 | 11:27-30 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 11:1-18
1Now the apostles and the
brethren who were throughout Judea heard that the Gentiles also had received the
word of God. 2And when Peter came up to Jerusalem, those who were
circumcised took issue with him, 3saying, “You went to uncircumcised
men and ate with them.” 4But Peter began speaking and
proceeded to explain to them in orderly sequence, saying, 5“I was
in the city of Joppa praying; and in a trance I saw a vision, an object coming
down like a great sheet lowered by four corners from the sky; and it came right
down to me, 6and when I had fixed my gaze on it and was observing it
I saw the four-footed animals of the earth and the wild beasts and the crawling
creatures and the birds of the air.
7I also heard a voice saying to me, ‘Get up, Peter; kill and eat.’
8But I said, ‘By no means, Lord, for nothing unholy or unclean has ever
entered my mouth.’ 9But a voice from heaven answered a second time,
‘What God has cleansed, no longer consider unholy.’ 10This happened
three times, and everything was drawn back up into the sky. 11And
behold, at that moment three men appeared at the house in which we were
staying, having been sent to me from Caesarea. 12The Spirit told
me to go with them without misgivings. These six brethren also went with me and
we entered the man’s house. 13And he reported to us how he had seen
the angel standing in his house, and saying, ‘Send to Joppa and have Simon, who
is also called Peter, brought here; 14and he will speak words to you
by which you will be saved, you and all your household.’ 15And as I
began to speak, the Holy Spirit fell upon them just as He did upon us at
the beginning. 16And I remembered the word of the Lord, how He used
to say, ‘John baptized with water, but you will be baptized with the Holy
Spirit.’ 17Therefore if God gave to them the same gift as He gave
to us also after believing in the Lord Jesus Christ, who was I that I could
stand in God’s way?” 18When they heard this, they quieted down and
glorified God, saying, “Well then, God has granted to the Gentiles also the
repentance that leads to life.”
11:1 This verse implies that the
church in Jerusalem’s leadership was surprised at this turn of events. They were
shocked and not fully supportive! They had not understood the Great Commission
(cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) to include pagans. This same phrase
occurs in 8:14 at Samaritan’s receiving the gospel.
▣ “brethren” This is an early title
for believers which emphasizes our corporate family identify (cf. 1:15; 6:3;
9:30; 10:23; 11:1,12, 29; 12:17; 14:2; 15:1,3,22,23,32-33,40; 16:2,40;
17:6,10,14; 18:18,27; 21:7, 17; 22:5; 28:14-15). To be a Christian is to be a
part of a family (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).
▣ “throughout Judea” This shows the
geographical limitations of the church up to the time. Even after many years the
church had not moved beyond its cultural boundaries. Jesus’ command in 1:8 had
not been obeyed! It is “almost” parallel to Genesis 10-11.
▣ “Gentiles also had received the word of
God” This is aorist middle (deponent)
indicative. It shows the necessity of a personal reception of the gospel
message (cf. John 1:12; 3:16; Rom. 10:9-13 Eph. 2:8-9).
The phrase “the word of God” is parallel to “the gospel.” The OT universal
promises/prophecies are being fulfilled. See the Special Topic at 1:8.
11:2 “When Peter came up to Jerusalem”
Apparently the problem with the Gentile mission which continues in chapter 15
was a recurring problem for the Jerusalem leadership of the early church. Many
of the converts to Christianity were still very nationalistic (cf. 15:5;
21:18-26).
NASB“those who were circumcised”
NKJV“those of the circumcision”
NRSV, NJB“the circumcised believers”
TEV“those who were in favor of circumcising Gentiles”
Williams“the champions of circumcision”
This phrase is used in several different senses:
1. in 10:45 to describe Peter’s six Jewish companions
2. here, it refers to a group of believers in the church at Jerusalem (cf.
11:18 or 15:5)
3. in Galatians it refers to believers from the Jerusalem church (cf. 2:12)
as well as Jewish unbelievers (cf. 1:7; 2:4; 5:10,12)
There is no question about the sincerity of these believers, nor the logic of
their position. However, the radical nature of the gospel had opened the door to
all people totally unconnected to the Mosaic Law (i.e., Rom. 3:21-31) This is a
message (grace, not performance, brings salvation) many modern believers need to
hear and heed!
NASB“took issue”
NKJV“contended”
NRSV, TEV“criticized”
NJB“protested”
This is an
imperfect middle indicative. This grammatical form can denote repeated
action in past time or the beginning of an action. Notice these believing
traditionalists took issue with Peter, not with the gospel. They did not see
that this was a gospel issue.
11:3 “You went to uncircumcised men and ate
with them” Obviously Peter is not the unchallenged leader. Grammatically
this verse can be a statement or a question (NRSV).
This issue of table fellowship was very important to Jewish people. This may
be the very issue behind the food laws of Leviticus 11. Jews were not to share
any social event with Canaanites. Eating in the Ancient Near East was a kind of
covenant of fellowship.
Jesus had been accused of a similar breach of tradition in Matt. 9:11; 11:19;
Luke 5:30; 15:2.
Peter struggled with this issue in his ministry (cf. Gal. 2:12). This was
such a sensitive issue for these first believers. It is so hard to rethink
traditions, culture, and personal preferences, but the gospel demands that we do
(cf. I Cor. 12:13; Gal. 3:23-29; Col. 3:11). The Jew vs. Gentile model of the OT
has been totally replaced with the believer vs. unbeliever model!
11:4-18 Peter recounts his experience
at Simon’s and Cornelius’ houses (Acts 10) for the Jewish leaders at Jerusalem.
This repetition (cf. the Jerusalem Council in chapter 15) is Luke’s way of
showing how important this issue (world evangelization) was for the life of the
church. This was a theological watershed moment!
11:4
NASB“in orderly sequence”
NKJV“in order from the beginning”
NRSV“step by step”
TEV“a complete account”
NJB“the details point by point”
The word kathexēs is used in
the NT only by Luke (cf. Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23). It has the
connotation of explaining something in a logical, temporal, or sequential order.
This fits Luke’s research method (cf. Luke 1:1-4), personality, and professional
training (physician).
11:6 “fixed my gaze on it” See note at
1:10.
11:12
NASB“without misgivings”
NKJV“doubting nothing”
NRSV“not to make a distinction”
TEV“without hesitation”
NJB“have no hesitation”
There are several Greek manuscript
variants connected to the tense of this
participle (present middle from 10:20 or
aorist middle in MSS P74, אi2,
B). It is even omitted in the Greek manuscripts P45, D, and some Old
Latin and one Syrian version. Scribes tended to make parallels agree. As with
most of the textual variants in the NT, these do not affect the meaning of the
phrase. The UBS4 put the
aorist middle participle in the text but gives it a “C” rating
(difficulty in deciding).
11:14 “will be saved” Cornelius’ piety
and generosity did not make him a Christian! He and his family and friends are
saved by faith in Christ!
11:15 This verse is theologically
crucial in seeing the purpose of the repeated Pentecostal experience in Acts.
God used the inaugurating experience in Jerusalem to show His acceptance of
other racial, geographical, and cultural groups (cf. v. 17). The experience was
not only for Cornelius, but for
1. Peter
2. the accompanying Jewish believers
3. the church in Jerusalem
11:16 “I remembered the word of the Lord”
This is an allusion to Jesus’ words in Acts 1:5. This shows the pattern of the
early Apostles’ approach to theology:
1. quote Jesus
2. use Jesus’ example
3. quote the OT (cf. Matt. 3:11; Acts 1:5)
Peter is establishing that the Lord Himself foresaw this development (i.e.,
sign).
11:17 “if” This is a
first class conditional sentence which is assumed to be true from the
author’s perspective or for his literary purposes.
▣ “God gave to them the same gift”
This, like v. 15, refers to the Pentecost experience (cf. 2:1-4; 8:15; 10:46;
15:8). Salvation, like the Spirit, is also a gift from God (cf. Rom. 3:24;
5:15-17: 6:23; Eph. 2:8).
▣
“after believing in the Lord”
It must be received (cf. 11:1; John 1:12; Eph. 2:8-9). Notice how v. 17 asserts
both the sovereignty of God and the mandated human response. There are several
prepositions in the NT used to describe faith in Jesus:
1. epi = on (here)
2. eis = into
3. en = in
4. hoti = statement about Jesus
5. Dative case without preposition
This variety seems to imply that
there was no specific grammatical form connected to “believe” (pisteuō).
Usually the personal, volitional aspect is emphasized (except for
hoti, which means the content of the gospel or doctrines). Jesus is a
person to be welcomed! See Special Topics at 2:40 and 3:16.
11:18 “they quieted down and glorified God”
Peter’s testimony not only stopped the negative atmosphere, but it engendered
praise! Most of these early leaders and believers were teachable and flexible.
They were willing to adjust their theology and follow God’s lead.
▣ “God has granted to the Gentiles also the
repentance that leads to life” There are several passages in the
NT that imply that the sovereign God is the source of repentance as well as
grace (cf. Acts 5:31, 8:22; II Tim. 2:25).
The theological issue related to this phrase is, “how is the sovereignty of
God related to salvation versus the demanded response of humans?” Are faith and
repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) human responses or gifts from
God? There are texts which strongly imply that they are a gift from God (cf.
Acts 5:31; 11:18; Rom. 2:4; and II Tim. 2:25). Since I believe that all
Scripture is inspired (cf. II Tim. 3:16) then one must compare all texts related
to any theological issue and not succumb to a proof-text or denominational
method. It is obvious that the one true God is in control of all things! Acts
emphasizes this over and over. However, He has chosen to relate to His highest
creation by means of covenant. God always takes the initiative and sets the
agenda, but mankind must respond and continue to respond. It is never an
either/or question. It is always a both/and relationship. See Special Topic:
Covenant at 2:47. For “repentance” see Special Topic at 2:38.
Michael Magill, NT TransLine (p. 435, #24) has a good summary
statement of what the early believing Jews in Jerusalem thought would happen.
“The Jewish believers knew the message was for the world. But that salvation
was to come to the Gentiles apart from Judaism, with all the implications that
this has, was a new thought for them. They were assuming salvation would be
proclaimed to the world as part of and through a true, spiritual Judaism; that
Judaism would reign and all people would become Jews as part of finding life in
Christ; that Israel’s culture would gloriously become world culture.”
NASB (UPDATED) TEXT: 11:19-26
19So then those who were
scattered because of the persecution that occurred in connection with Stephen
made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one
except to Jews alone. 20But there were some of them, men of Cyprus
and Cyrene, who came to Antioch and
began speaking to the Greeks also, preaching the Lord Jesus. 21And
the hand of the Lord was with them, and a large number who believed turned to
the Lord. 22The news about them reached the ears of the church at
Jerusalem, and they sent Barnabas off to Antioch. 23Then when he
arrived and witnessed the grace of God, he rejoiced and began to
encourage them all with resolute heart to remain true to the Lord;
24for he was a good man, and full of the Holy Spirit and of faith.
And considerable numbers were brought to the Lord. 25And he left for
Tarsus to look for Saul; 26and when he had found him, he brought him
to Antioch. And for an entire year they met with the church and taught
considerable numbers; and the disciples were first called Christians in Antioch.
11:19-30 These verses seem to be a
historical flashback and a theological summary. They connect to 8:4.
11:19 “those who were scattered because of
the persecution” We have several early examples of these persecutions in
Acts (cf. 5:17ff; 6:8-15; 8:1-3; 9:1-2). Stephen’s understanding of the radical
implication of the gospel forced all the Jewish believers in Palestine to
reassess their faith and the purpose of the gospel.
▣ “Antioch” Antioch was the third
largest city of the Roman Empire after Rome and Alexandria. It was the capital
of Syria and it had a large Jewish population. It was well known for its
university life and its sexual immorality. It was also famous worldwide for its
chariot racing. It will become a major center of Christianity!
▣ “speaking the word to no one except to Jews
alone” This shows that the early church was not certain whether preaching
to the Gentiles was appropriate. The conservatives would quote the words of
Jesus in Matt. 10:5, while the visionaries would quote Matt. 28:18-20 or Acts
1:8. This theological issue will resurface in Acts 15.
11:20 “men of Cyprus and Cyrene” These
are the same Greek-speaking Jewish believers as in Acts 6-8, who began to preach
the universal implications of the Christian gospel in Jerusalem. Barnabas was
also from this geographical area.
▣ “to Greeks” This word (Hellēn)
normally refers to Gentiles (cf. 14:1; 16:1,3; 18:4; 19:10,17; 20:21; 21:28).
However, in 17:4 it refers to Gentiles who were connected to the synagogues
(God-fearers), but not members (i.e., proselytes).
The question is, “Who is Luke referring to as being preached to.”
1. Greek-speaking Jews as in 6:1 and 9:29 (Hellēnists)
2. Gentiles related to the synagogue (Hellēn)
3. full Gentiles (cf. TEV, NJB)?
With all the commotion this caused, possibly the term refers to those who
spoke Greek; some might be Jews of the Diaspora, and others full Gentiles.
▣ “preaching the Lord Jesus” This is a present middle participle of the
verb
from which we get the English term “evangel” and evangelism.” Their message was
not about OT laws and procedures, but about Jesus of Nazareth as the Messiah
(see Special Topic at 2:31)!
11:21 “the hand of the Lord was with them and
a large number who believed turned to the Lord” This is another summary
statement of the great movement of God through evangelistic preaching. Finally
Acts 1:8 was being fulfilled (cf. v. 24b).
This is an OT idiom for the acknowledgment of YHWH’s presence and power for
the accomplishing of His purpose in human activity (cf. II Sam. 3:12).
It is interesting to note that the term “Lord” (Kurios) is used in the
first of this verse to refer to YHWH (cf. LXX Exod. 3:14; II Sam. 3:12; Isa.
59:1, see Special Topic at 1:6). However, in the latter part of the verse it is
used to refer to Jesus Christ. This transference of titles is a common literary
technique of the NT authors to assert the deity of Jesus. Notice where Paul
quotes Ot texts referring to YHWH and applies them to Jesus (i.e., Rom. 10:13; I
Cor. 2:16; Phil. 2:10-11).
The “hand of the Lord” is an OT
anthropomorphic idiom (see special Topic at 2:33). YHWH is an eternal spirit
present through time and creation. He does not have a physical body. However,
the only vocabulary humans have to speak of anything personal is physical, human
terms. We must remember the limits of fallen, temporal, earth-bound human
language. It speaks of the spiritual realm in metaphors, analogies, and
negations. It expresses truth, but in non-exhaustive ways. God is far greater
than our ability to know and express. He communicates truly to us, but not
exhaustively. We can trust the Bible as God’s self-revelation, but we must
realize God is greater still! Human language both reveals and limits!
SPECIAL
TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)
11:22 “Barnabas” Barnabas is a major
figure in the book of Acts (cf. 4:36-37; 9:27). His name is used in the sense of
encourager, which is obvious in v. 23. The church in Jerusalem was still
uncomfortable about Gentile inclusion! See Special Topic at 4:36.
11:23 It is interesting to notice that
when Barnabas saw the active presence of God’s grace through the Spirit, he
encouraged all of them to remain in faith (cf. 14:22). This clearly shows the
need for diligence on the part of God’s people for purposeful perseverance (see
Special Topic at 14:22). The Jews and the church were very concerned about the
immoral cultural context of paganism. The gospel was not only a free gift of
salvation, but a call to godliness (cf. Matt. 5:48; Rom. 8:28-29; II Cor. 3:18;
Gal. 4:19; Eph. 4:1; I Thess. 3:13; 4:3; I Pet. 1:15). God wants a people who
reflect His character to a lost world. The goal of Christianity is not only
heaven when we die, but Christlikeness now so that others may come to faith in
Christ!
11:24 “he was a good man, and full of the
Holy Spirit and of faith” This description is very similar to the
Greek-speaking Jewish believers (the seven) of Acts 6:3, 5. The early church was
full of men like this! Oh that it may be true of our day, our culture, our
church!
11:25 “And he left for Tarsus to look for
Saul” This verb in the Egyptian Koine papyri (but not the
LXX) implies that Saul was not easy to find. Only Luke uses this term in the NT
(cf. Luke 2:44,45; Acts 11:25).These silent years are apparently referred to in
Gal. 1:21. The exact time frame is uncertain, but it was approximately ten
years.
11:26 “church” See Special Topic at
5:11.
▣ “he brought him to Antioch. . .the
disciples were first called Christians in Antioch” At first “Christian”
was a derogatory reference to believers coined by pagans. Surprisingly this is a
rare term in the NT. The word’s formation (ending ianos) follows the
pattern of the formation of a term for those who support and follow; Herod (and
his family) are called “Herodians” (cf. Mark 3:6; 12:13; Matt. 22:16). Its use
in this Hellenistic environment shows how the title for Messiah (Hebrew)
translated Christ in Greek has become a name for Jesus’ followers (Christians).
In this Hellenistic setting, it is possible that the term was given by
governmental officials to differentiate Jews from believers.
NASB (UPDATED) TEXT: 11:27-30
27Now at this time some
prophets came down from Jerusalem to Antioch.
28One of them named Agabus stood up and began to indicate by
the Spirit that there would certainly be a great famine all over the world. And
this took place in the reign of Claudius. 29And in the
proportion that any of the disciples had means, each of them determined to send
a contribution for the relief of the brethren living in Judea. 30And
this they did, sending it in charge of Barnabas and Saul to the elders.
11:27 “prophets” Prophets are
mentioned several times in the NT (cf. 13:1; 15:32; 21:10; I Cor. 12:28; 14:1-5,
29-33; Eph. 2:20; 4:10). It is not always certain whether their function is
primarily foretelling, as here, or forth-telling, as in I Corinthians 14 and
Acts 2:17 (cf. 13:6; 15:32; I Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10).
In the OT prophets are seen as the spokesmen of God, explaining His
revelation; however, NT prophets are not the mediators of God’s revelation. This
is reserved to NT authors, most of whom were Apostles or those related to an
Apostle (Mark, Luke) . The NT gift of prophecy must be limited. Inspired
revelation has ceased (cf. Jude 3 and 20).
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
11:28 “great famine all over the world. .
.Claudius” This geographical phrase refers to the Roman Empire (cf. 17:6,
31; 19:27; 24:5). Claudius reigned from a.d. 41-54. He followed Caligula and preceded
Nero. There were several severe famines during his reign (cf. Suetonius, Life
of Caludius 18:2). The worst famine for Palestine was sometime between
a.d. 44-48, according to Josephus,
Antiq. 20.5.2.
11:29 “in the proportion that any of the
disciples had means, each of them determined to send a contribution“
This is one of the major strategies of the Gentile churches, to promote
fellowship with their sister church in Jerusalem. This would set a pattern in
Paul’s churches (cf. 24:17; Rom. 15:2-28; I Cor. 16:1-4; II Cor. 8-9; Gal.
2:10).
11:30 “sending it. . .to the elders”
This is the first mention of church “elders” (cf. 14:23; 15:2,4, 6, 22,23; 16:4;
20:17; 21:18). The term “elders” is synonymous with the terms “overseers,”
“bishops,” and “pastors” (cf. Acts 20:17,28 and Titus 1:5,7). The term elder (presbuteros)
has an OT tribal background, while overseer (episkopos) has a Greek
city-state governmental background. Apparently this refers to a specific group
of leaders in the Jerusalem church (cf. 15:2,6,22,23). The more Jewish portions
of the NT, like James and Hebrews, still use the Jewish understanding of older,
local leaders, but not necessarily pastors.
▣ “of Barnabas and Saul” There is much
discussion as to whether the visit to Jerusalem mentioned in Gal. 2:2,10 is
referring to this visit or to the Jerusalem Council which is mentioned in Acts
15. We know so little of Paul’s early life and ministry.
DISCUSSION QUESTIONS
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.
1. Why was Gentiles receiving Christ such a theological problem?
2. Is repentance a gift of God (v. 18) or a covenant requirement (Mark 1:15;
Acts 3:16,19; 20:21)?
3. Why did Barnabas go and seek for Saul (Paul)?
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