5 I was in the town of Joppa, at prayer: and falling into a deep sleep, I saw in a vision a vessel like a great cloth let down from heaven, and it came down to me:
Now the day after, when they were on their journey and were near the town, Peter went up to the top of the house for prayer, about the sixth hour: And he was in need of food: but while they were getting it ready, a deep sleep came on him; And he saw the heavens opening, and a vessel coming down, like a great cloth let down on the earth, In which were all sorts of beasts and birds. And a voice came to him, saying, Come, Peter; take them for food. But Peter said, No, Lord; for I have never taken food which is common or unclean. And the voice came to him a second time, What God has made clean, do not you make common. And this was done three times: and then the vessel was taken back into heaven. Now while Peter was in doubt as to the purpose of this vision, the men who were sent by Cornelius, having made search for Simon's house, came to the door, To see if Simon, named Peter, was living there. And, while Peter was turning the vision over in his mind, the Spirit said to him, See, three men are looking for you. Go down, then, and go with them, doubting nothing, for I have sent them. And Peter went down to the men, and said, I am the man you are looking for: why have you come? And they said, Cornelius, a captain, an upright and God-fearing man, respected by all the nation of the Jews, had word from God by an angel to send for you to his house, and to give hearing to your words. So he took them in for the night. And the day after, he went with them, taking some of the brothers from Joppa with him. And the day after that, they came to Caesarea. And Cornelius was waiting for them, having got together his relations and his near friends. And when Peter came in, Cornelius came to him and, falling down at his feet, gave him worship. But Peter, lifting him up, said, Get up, for I am a man as you are. And saying these words, he went in, and saw that a great number of people had come together; And he said to them, You yourselves have knowledge that it is against the law for a man who is a Jew to be in the company of one who is of another nation; but God has made it clear to me that no man may be named common or unclean: And so I came without question, when I was sent for. What then is your purpose in sending for me? And Cornelius said, Four days from now I was in my house in prayer at the ninth hour; and I saw before me a man in shining clothing, Who said, Cornelius, your prayer has come to the ears of God, and your offerings are kept in his memory. Send, then, to Joppa, and get Simon, named Peter, to come to you; he is living in the house of Simon, a leather-worker, by the sea.
Again the word of the Lord came to me, saying, Jeremiah, what do you see? And I said, I see a branch of an almond-tree. Then the Lord said to me, You have seen well: for I keep watch over my word to give effect to it. And the word of the Lord came to me a second time, saying, What do you see? And I said, I see a boiling pot, and its face is from the north. Then the Lord said to me, Out of the north evil will come, bursting out on all the people of the land.
This is what the Lord let me see: and I saw that the Lord God sent for a great fire to be the instrument of his punishment; and, after burning up the great deep, it was about to put an end to the Lord's heritage. Then said I, O Lord God, let there be an end: how will Jacob be able to keep his place? for he is small. The Lord, changing his purpose about this, said, And this will not be. This is what he let me see: and I saw the Lord stationed by a wall made straight by a weighted line, and he had a weighted line in his hand.
I was in the town of Joppa, at prayer: and falling into a deep sleep, I saw in a vision a vessel like a great cloth let down from heaven, and it came down to me: And looking on it with attention I saw in it all sorts of beasts and birds. And a voice came to my ears saying, Come, Peter; take them for food. But I said, No, Lord; for nothing common or unclean has ever come into my mouth. But the voice, coming a second time from heaven, said, What God has made clean, do not you make common. And this was done three times, and they were all taken up again into heaven. And at that minute, three men, sent from Caesarea, came to the house where we were. And the Spirit gave me orders to go with them, doubting nothing. And these six brothers came with me; and we went into that man's house: And he gave us an account of how he had seen the angel in his house, saying, Send to Joppa, and get Simon, named Peter, to come to you; Who will say words to you through which you and all your family may get salvation.
As it is necessary for me to take glory to myself, though it is not a good thing, I will come to visions and revelations of the Lord. I have knowledge of a man in Christ, fourteen years back (if he was in the body, or out of the body, I am not able to say, but God only), who was taken up to the third heaven. And I have knowledge of such a man (if he was in the body, or out of the body, I am not able to say, but God only),
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Acts 11
Commentary on Acts 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
Ac 11:1-18. 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.
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 (Ac 10:6). So also the subsequent report of it by the deputies and by Cornelius himself to Peter (Ac 10:22, 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 Ac 10:34, 35. On that of his "house," see on Lu 19:10.
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 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.
Ac 11:19-24. 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" (Ac 8:4).
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 Ac 4:36). 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 Lu 23:26); as Lucius, mentioned in Ac 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 (Ac 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 Ac 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 Ac 15:19-29.)
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 (Ac 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.
Ac 11:25, 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 (Ac 9:27), 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 Ac 15:23), 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" (Ac 24:5), 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 Ac 26:28; 1Pe 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.
Ac 11:27-30. 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 (1Co 12:28, 29; Eph 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.