Acts 11
DODDActs 11:1-18
Peter being questioned about his interview with Cornelius, gives a particular and faithful narration of it, for the satisfaction of his brethren, who were under strong Jewish prejudices. Acts. XI. 1—18.
ACTS XI. 1.
AND the apostles and brethren that were in Judea, heard that the Gentiles had also received the word of God.
ACTS XI. 1.
THUS Cornelius and his friends were initiated into the Christian religion, as was related above ; and Peter abode with them a while at Cæsarea, to confirm them in the faith they had embraced. But in the mean time the apostles, and other brethren who were in Judea, heard in the general that the uncircumcised Gentiles also had received the word of God, and had been baptized ; which very much alarmed them, as they were not informed in all the particular circumstances attending that affair.
And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
And when Peter was come up from Cæsarea to Jerusalem, they of the Jewish converts, who were still fond of the circumcision which they had received, and of the other ceremonial injunctions to which they had submitted, warmly expostulated and contended with him about
Saying, Thou what he had done :² Saying, there is a strange 3
² Contended with him.] How good an argument soever this may be, as Bishop Burnet and many others urge it against the supremacy of Peter, it is none against the inspiration of the apostles ; for it only proves, that some, who did not well understand the principles on which they
went, took upon them, without reason, to arraign their conduct, and consequently did not in this respect pay a becoming deference to them. It plainly shews, how little regard was had to any uncircumcised persons, whatever profession they might make of worshipping the God of Israel, and is
VOL. 3.
Peter informs them how he was warranted to
account come to us lately, and we cannot but hear it with great surprise and displeasure, that thou didst go in as a guest to the house of men who were uncircumcised, and didst eat and drink as freely with them as if they had been God’s peculiar people as well as ourselves ; a thing, as thou well knowest, quite unexampled among us.
And upon this Peter beginning from the vision he had seen, which was evidently designed to dispose him to such condescension, opened to them [the matter] in order,ᵇ and gave them a full detail of all the particulars with the exactest truth and simplicity, saying, I was, just before this extraordinary event happened, which I confess may well surprise you, praying in a proper place of retirement, in the house of Simon the tanner in the city of Joppa ; and in a trance I saw a remarkable vision, even something like a great sheet descending from heaven, which was let down by the four corners ; and it was so directed, that it came close to me. And as I was looking attentively upon it, I observed and saw a great variety of four footed creatures of the earth, and wild beasts, and reptiles, and fowls of the air : But I took notice of this circumstance, that they were all of sorts prohibited by our law.ᶜ And I heard a voice from heaven saying to me, Arise Peter, kill any of these animals that are here before thee, and eat
therefore very inconsistent with what has generally been supposed, and so much insisted upon, of the great difference which the Jews made between those who are commonly called proselytes of the gate and the idolatrous Gentiles. Had it been usual to distinguish them so much in their regards, Peter would not have needed to vindicate his conduct by urging the vision, since he knew from the first mention of Cornelius to him, (chap. x. 12,) that he was ἀνόησεν ἀνόησεν, one who feared God, that is, as these critics would explain it, a proselyte of the gate.
ᵇ Peter opened to them [the matter] in order.] As it is probable, that they were only some of the Jewish converts, who questioned Peter about what he had done, he might, no doubt, have overborne them, by urging his apostolical authority, and referring them to the miracles by which it was established : But he cose to treat
them in a more gentle and condescending manner, giving therein a most amiable example of humility and condescension, which it will be the glory and happiness of geopministers to follow, in circumstances which bear any resemblance to this.
ᶜ Were all of sorts prohibited by our law.] There is no sufficient reason to suppose, as most have done, that all manner of living creatures, clean and unclean were presented to Peter in his vision : so though it be expressed in very general terms, especially in the first account of it (chap. x. 12,) yet it is manifest, there would have been no room for Peter’s scrupling to eat, had he seen any creature there, but what he apprehended to be prohibited by the law. And the translation I have given of that verse, which perfectly agrees with the original, will not oblige us to suppose, that any animals were there but such as were esteemed unclean.
and that the Spirit had been poured out upon them.
But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven. What God hath cleansed, that call not thou common. 10 And this was done three times: and all were drawn up again into heaven.
freely of whatever thou pleasest. But I said, ser. xxiv. By no means, Lord; for nothing common or unclean, nothing prohibited in itself, or polluted by any accident, hath ever entered into my mouth, and by thy grace nothing of that kind ever shall. And the voice answered me the second time from heaven, Those things which God hath cleansed, by bidding thee to eat of them, do not thou any more call common. And this was done three times, exactly with the same circumstances, that it might make the greater impression upon my mind: And at length all the things which I had seen were drawn up again into heaven.
And behold, immediately there were three men already come unto the house were I was, sent from Cæsarea unto me. 12 And the Spirit bade me go with them, nothing doubting. Moreover, these six brethren accompanied me, and we entered into the man’s house: 13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose sirname is Peter: 14 Who shall tell thee words, whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. 16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
And behold, at that instant, as soon as the vision was over, while I was thinking what might be the meaning of it, three men were come to the door of the house in which I was, who were sent from Cæsarea to me by Cornelius the centurion. And immediately the Spirit commanded me to go with them, without any scruple or debate; accordingly I went, and these six brethren also, who are here present, and are witnesses of all that happened afterwards, went along with me; and we arrived at Cæsarea, and entered into the man’s house. And when I had inquired what was the reason of his sending for me, he presently told us how he had seen an angel standing by him in his house, and saying to him, Send men to Joppa, and fetch hither Simon, whose sirname is Peter; Who shall instruct thee in the way of life, and speak words to thee, by which thou and all thy family shall be saved, if they are attended to with a proper regard. And as I began to speak, before I had made any considerable progress in my discourse, the Holy Spirit fell upon them, in the visible form of cloven tongues of fire, even as it did upon us at the beginning of our public ministry, after the ascension of our blessed Lord. (Chap. ii. 3, 4.) And this was so extraordinary an occurrence, that I immediately remembered, and could not but seriously reflect upon the word of the Lord Jesus, as then remarkably verified, how he said but just before his ascension, (chap. i. 5,) John indeed baptized with water, but you shall be baptized with the Holy Spirit; for this pouring forth of the Spirit upon them appeared to be a
They acquiesce, and bless God or his grace to
kind of baptism, whereby that prediction was wonderfully accomplished. Since therefore God himself, the sovereign dispenser of his own favours, gave to them the very same gift, as [he did] to us who had before believed on the Lord Jesus Christ, what was I that I should be able to prohibit God, or should presume to oppose myself against his wise and gracious pleasure? It rather appeared to me, as I persuade myself it must to you, my brethren, matter of congratulation and praise, than of cavil or complaint.
And when they heard these things, they acquiesced in them with pleasure, and glorified God for so wonderful a manifestation of his rich grace, saying, God hath then given to the poor Gentiles also repentance unto life,⁴ and has not only made them the overtures of it, but has graciously wrought it in some of their hearts; and we shall rejoice to see it prevailing more and more.
IMPROVEMENT.
WITH what joy ought every one who loved have heard, that the Gentiles had received the way yet we find those of the circumcision disputing the occasion: Their prejudices as Jews were they thought the passage to the church must still synagogue, and so remembered that they were as almost to forget that they were the disciples of always guard against that narrowness of mind when the Holy One of Israel to the bounds which out, and exclude others from his favour, that may appear so much the more signal.
But let us with pleasure observe the mildness Peter; warm as his temper naturally was, and raised by the divine favour; though he had been
⁴ God hath then given to the Gentiles repentance unto life.] In this they acquiesced for the present, till the controversy was renewed by some fiercer zealots, chap. xv. 1, 5. But I beg leave to observe here, that it would have been very improper for them thus to have spoken of the Gentiles in general, if they had only meant such, as had already forsaken idolatry, and were worshippers of the true God. They plainly speak of those to whom this repentance was granted, as persons who before,
according to their apprehension, were in a state of death; in which condition, it is probable they had thought all uncircumcised persons to be: and without doubt, they must mean to include the idolatrous Gentiles among the rest, as those who were most evidently and certainly so. To render this clause, “God has granted salvation to the Gentiles on the terms of their repentance,” is, I think, determining and limiting the sense in an unwarrantable manner.
Reflections on the reception of the Gentiles into the church.
turning the key of the kingdom of heaven itself, and opening it by immediate divine direction to the uncircumcised, that they might enter; yet he stands not upon the general honours of his apostolic character, nor insists upon that implicit submission to him which some, with no such credentials, have been ready to arrogate to themselves: But he condescends to the younger brethren, and gives them a plain, distinct, and faithful narration of the whole matter, just as it was. Thus let us learn in the spirit of gentleness, humility, and love, to vindicate our actions where they have been uncandidly mistaken. And when we have the pleasure to know that they are right, let us enjoy that happy reflection to such a degree, as not to suffer ourselves to be disquieted and put out of temper, by the rash charges and censures of those who will judge our conduct before they have examined into it; and are disposed more to their own detriment than it can possibly be to ours, to err on the severe extreme.
Peter, we see, very circumstantially recollected what he had seen and heard. Let it also be our care to treasure up in our memory, and to inscribe on our hearts, whatever God shall be pleased, though in more ordinary methods of instruction, to discover to us; and never let us be disobedient to any intimation of the divine will, but, on the contrary, always most cheerfully acquiesce in it. Who are we, that in any respect we should resist God? and particularly, who are we, that we should in effect do it by laying down rules relating to Christian communion, which should exclude any whom he has admitted; O that all the churches, whether national or separate, might be led seriously to consider, how arrogant an usurpation that is on the authority of the supreme Lord of the church! O that the sin of this resistance to God may not be laid to the charge of those who, perhaps in the main with a good intention, in an over fondness for their own forms, have done it, and are continually doing it!
Like these brethren of the circumcision, let us be willing to yield to the force of evidence, even when it leads us into an unexpected path; and let us glorify God, when he is pleased to manifest himself to those who seemed to us to have the least room to hope for such a favour. Whether it be to us or to others that God hath granted repentance unto life, may we rejoice in it, and adore his goodness therein! For it is certain that none of the delights of life, which men so fondly pursue, are half so valuable as that godly sorrow which worketh repentance unto salvation.
Many of the Greeks are converted at Antioch.
Acts 11:19
The gospel is preached at Antioch: Barnabas coming thither confirms the disciples, who are there called Christians. Agabus visits them, and foretells the famine, which occasions their sending alms to Jerusalem. Acts XI. 19, to the end.
Acts XI. 19.
XXV. IT is now proper to mention some other circumstances relating to the church elsewhere. We observe therefore, that during the transactions which have been before related, they who were dispersed from Jerusalem by the distress and persecution which arose about Stephen, after they had gone through Judea and Samaria, (chap. viii. 1,) travelled as far as Phaenicia, and Cyprus, and Antioch, preaching the word of the gospel to none but the Jews only; not being at all apprehensive, that the Gentiles were to share the blessings of it.
But some of them who bore a part in this work, were men that were natives of the island of Cyprus, and of the province of Cyrene in Africa, who having heard the story of Peter’s receiving Cornelius, though a Gentile, into the communion of the church, took occasion from thence to imitate his example, and having entered into Antioch, a spake freely to the Greeks b
Acts XI. 19. NOW they which were scattered abroad upon the persecution that arose about Stephen, travelled as far as Phaenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
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.
a Having entered into Antioch.] This is an account very different from that which ecclesiastical history gives us, which affirms that Peter was the first who preached the gospel at Antioch, which I mention to shew, how little these traditions are to be depended upon, as to the first settlement of Christian churches in the world, of which I think we know little certain but from the New Testament. It seems more probable, that Simeon, Lucius, and Manacn, who are mentioned, chap. xiii. 1, might be the first preachers here. Antioch was then the capital of Syria, and, next to Rome and Alexandria, was the most considerable city of the empire.
b Spake to the Greeks.] Instead of ΕΛΛΗΝΟΣ the Alexandrian manuscript, which is favoured by the Syriac and some other ancient versions, reads ΕΛΛΗΝΟΣ, which com-
mon sense would require us to adopt, even if it were not supported by the authority of any manuscript at all; for, as the Hellenists were Jews, there would, on the received reading, be no opposition between the conduct of these preachers, and those mentioned in the preceding verse. Here undoubtedly we have the first account of preaching the gospel to the idolatrous Gentiles; for it is certain, there is nothing in the word ΕΛΛΗΝΟΣ to limit it to such as were worshippers of the true God: nor can I find the least hint in the New Testament of the two different periods that some have supposed, in the first of which it was preached only to those called proselytes of the gate, and in the second to those who were before idolators; yet the hypothesis seems in itself so improbable, that it stands in need of the strongest
is sent from Jerusalem to confirm them.
as well as to the Jews; preaching the gospel of the Lord Jesus to them, and inviting them to accept of his invaluable privileges. And the hand of the Lord was remarkably with them in this pious labour, and a great number of the Gentiles were so effectually convinced and wrought upon by their discourses and miracles, that they believed and turned unto the Lord Jesus, consecrating themselves to the service of God through him, with the most humble dependance on his blood and grace.
And the report concerning them came to the ears of the church that was at Jerusalem, who, as they had lately seen a way was opened for the conversion of the Gentiles, received the tidings of this further progress of the gospel with peculiar pleasure; and, desirous to confirm them in the faith into which they had been initiated, they sent forth Barnabas to go as far as Antioch: Who when he was come thither, and beheld the grace of God manifested towards them in bringing them to the knowledge of himself in a Redeemer, greatly rejoiced in the good work that was begun among them, and exhorted them all to adhere to the Lord, with full determination and resolution of heart, whatever circumstances of difficulty and extremity might arise. And the exhortation, as it came from his mouth, was peculiarly graceful and effectual, for he was a good man himself, and full of the Holy Spirit and of faith; and speaking from the deep experience of his own heart, and with that full authority which so exemplary a life gave him, as well as with such extraordinary Divine assistance, he was the happy means, not only of confirming the faith of those who had already embraced the gospel, but of bringing others to an acquaintance with it: And thus a considerable number believed, and were added unto the Lord, and were by baptism received into the church.
proof before it can be admitted, as I may elsewhere shew at large. It is well known, that, as the Greeks were the most celebrated of the Gentile nations near Judea, the Jews called all the Gentiles by that general name. Compare Rom. x. 12; 1 Cor. xiii. 13; Gal. iii. 28; Col. iii. 11. See also 2 Mac. iv. 10, 15, 36; vi. 9; xi. 24.
A good man.] The author of Miscell. Sacra thinks the expression signifies, that he was a man of a sweet and gentle disposition, not disposed to lay any unnecessary burthens on these new converts, and so the more fit to be employed at Antioch in these circumstances. Abstract. p. 18.
The disciples were first named Christians at Antioch.
Then Barnabas perceiving, after some abode there that he wanted an assistant in his labours, went to Tarsus to seek Saul, whose departure thither we mentioned above in the last particulars which we related concerning him. (Compare Acts ix. 30.) And finding him there, he gave him such an account of the state of things, and such a view of the probability of extensive usefulness which seemed to present itself there, that he succeeded in his proposal, and brought him to Antioch, at his return to that populous and celebrated city.
And it came to pass that they continued there, and assembled at proper times in the church, for a whole year, and taught considerable numbers of people: And the disciples were by Divine appointment first named Christians, at Antioch, a title that was really an honour to them, and was very well adapted, to signify their relation to Christ, as their common Lord, and their expectations from him as their Saviour.
And in these days, while Barnabas and Saul were at Antioch, certain prophets, who were divinely inspired to foretell future events, came from Jerusalem to Antioch. And one of them, whose name was Agabus, stood up in one of their assemblies, and signified by the immedi-
Went to Tarsus to seek Saul.] I have ever been able to discover, on what foundation the ingenious writer mentioned in the last note asserts, that this was the second time of Saul’s being at Tarsus after his conversion, and that he had in the mean time (that is, since his first journey thither, Acts ix. 30,) made the tour of Syria, and reached the gospel there.
Finding him, he brought him to Antioch.] his he might do, as very rightly judging, that since he was by his country a Greek, though by descent a Hebrew of the Hebrews, (that is, descending from two Jewish parents,) he would be peculiarly fit to assist him in his great work, especially considering, on the one hand, his fine accomplishments as a scholar, and on the other, his extraordinary conversion, and eminent piety and zeal.
By Divine appointment first named Christians at Antioch.] They were before this called by the Jews Nazarenes or Galileans, and by each other disciples, believers, brethren, or saints. But the now assumed
the name of their great Leader, as the Platonists, Pythagorians, Epicureans, &c. with much less reason had done the name of theirs. I think with Dr. Benson, that the use of the word χρυσίωσι implies, that it was done by a divine direction, and have translated it accordingly; (compare Mat. ii. 12, 22; Luke ii. 26; Acts x. 22; Heb. viii. 5; xi. 7; xii. 25,) and therefore am not solicitous to inquire, whether the name were given them, as ecclesiastical history tells us, by Euodius, (who is mentioned by it as their first bishop,) or by Barnabas, or Saul, as Bishop Pearson seems to think. (See Pears. on the Creed, p. 103.) The learned and candid Witsius thinks it a circumstance of remarkable wisdom, that this celebrated name should arise from Antioch, a church consisting of a mixture of Jews and Gentiles, rather than from Jerusalem dignified in so many other respects, and that it was a kind of victory gained over Satan, who from Antioch had some ages before raised so many cruel persecutors of the church of God Wits. de Vit. Paul. cap. iii. § 5.
Agabus comes to Antioch, and foretells a famine.
signified by the Spirit, that there should be a great dearth throughout all the world: which came to pass in the days of Claudius Cæsar. 29 Then the disciples, every man according to his ability, determined to send elief unto the brethren which dwelt in Judea. 30 Which also they did, and sent it to the elders by the hands ate direction of the Spirit, that there should shortly be a great famine over all the land; which accordingly came to pass quickly after in the days of Claudius Cæsar, the Roman emperor then reigning. And, in consideration of the distress which it might bring along with it, the disciples at Antioch determined, that according to the respective abilities of each, they should send a liberal contribution to the assistance of the believing brethren, who dwelt in such great numbers in Judea, and had many poor among them, who would particularly need to be supported in a time of such calamity. And this accordingly they did, sending [it] to the elders
A great famine over all the land.] As it is certain, that may have such a limited signification, (see note on Luke ii. 1, Vol. I.) I follow this translation, as what appears to me safest, and refer my reader to those reasons for doing it, which he may find at large in Mr. Lardner’s Credibility. (Book I. chap. 11, § 2, Vol. I. p. 539, & seq.) The learned Archbishop Usher has endeavoured to prove the famine in the fourth year of Claudius [A. D. 44,] universal. But Mr. Biscoe rather thinks, there may be a reference here to what happened in a course of some years, and observes, (as Mr. Bosnage had done before,) that there were famines in various places during the reign of Claudius, not only in Judea, which began the latter end of his fourth, and was continued in his fifth, sixth, and seventh years, (of which Josephus takes notice, Antiq. lib. xx. cap. 2, § 6; & cap. 5, [al. 3,] § 3,) but also at Rome in his second; (as mentioned by Dio, lib. lx. p. 671;) and that Syria in his fourth, (Oros. lib. vii. cap. 6,) Greece in his ninth, (Euseb. Chron. p. 204,) and Italy in his tenth and eleventh, (Tacit. Annal. lib. xii. cap. 43; and Sueton. Claud. cap. 18,) were visited with the like calamity: He therefore supposes all these to be included in this prophecy. (Serm. at Boyle’s Lect. chap. iii § 3, p. 60-66.) But the persons, with regard to whom it is here mentioned, were so much more concerned in the first of these, which seems also to have been the most extreme, that I am still of opinion, the prediction chiefly refers to that, which was the dearth in which Helena Queen of Adiabene so generously relieved the Jews with corn and other provisions from Egypt and Cyprus, which, by the way, proves, that the famine was not uni-
VOL. 3.
Reflections on the success of the gospel at Antioch,
xxv. Acts xi. 30 to be delivered to the deacons, or to be other- wise distributed as they should think fit; being satisfied that they would make a prudent use of what they sent them upon this occasion by the hands of Barnabas and Saul, who took the money they had collected to Jerusalem; and as the famine lasted for some time, were afterwards employed in prosecuting this generous and necessary work by new collections elsewhere.
IMPROVEMENT.
verse 19 Let us with pleasure observe, how in the instance here recorded, the blood of a martyr was the seed of the church; an event afterwards so common, that it became a proverb. Thus they who were scattered abroad on the death of Stephen every where dispersed the gospel; and let us be thankful that some of them brought it to the Gentiles as well as to the Jews. Freely did it run, and illustriously was it glorified: But with whatever evidence and advantage they preached it, with whatever spirit and zeal (in some measure the natural consequence of having been called to suffer so dearly for it,) the success of all is to be traced up to the hand of the Lord that was with them. This engaged men to believe and turn unto the Lord; to stop in their career of sin, to pause upon their conduct, to accept of the Lord Jesus Christ as the Saviour, and to consecrate themselves to God through him. O that his hand might be with all his ministers! O that such success might every where be produced by its powerful operations! 23 Well might Barnabas rejoice when he saw such a scene, and more distant brethren be pleased when they heard of it; for what is the triumph of the gospel but the triumph of human happiness? And who, that has cordially received the gospel, does not feel his whole heart most tenderly interested in that? He wisely and properly exhorted them, having once embraced this divine and glorious dispensation, with full purpose of heart to cleave unto the Lord; and there was great need of such an exhortation, as well as a very solid foundation for it: Such difficulties will arise in our Christian course, though we should not meet with persecutions like theirs’, that we shall need a most steady resolution of mind in order to our adherence to the Lord; but let us arm
were left to take care of the church there, while the apostles took a tour into the neighbouring parts more fully to instruct and confirm the new converts. (Miscell. Sacr. Essay iii. p. 110, & seq.) This is the first mention that we have of elders in the Christian church; and Dr. Hammond has a large and very remarkable note here, in
which he labours to prove, that these elders were the same officers with those called sinners or bishops, and thinks there is no certain evidence from Scripture, that the name of elders or presbyters was given so early to another order between them and deacons: But this is not a place to enter accurately into inquiries of this nature.
and on the contribution made there for the saints in Judea.
ourselves with it, and hold fast the profession of our faith without wavering, since he is invariably faithful who hath promised. (Heb. x. 23.) Such exhortations as these will be most effectual when they come, as in this instance they evidently did, from a good man, whose example will add authority to his words, and so be a means not only to quicken religion in the hearts of those who have already embraced it, but to propagate it to those who are yet strangers to it.
With pleasure let us reflect upon this honourable name, which the disciples of Jesus first wore at Antioch; they were called Christians, as it seems, by divine appointment: And would to God that no other, no dividing name, had ever prevailed among them! As for such distinguishing titles, though they were taken from Apollos, or Cephas, or Paul, let us endeavour to exclude them out of the church as fast as we can; and while they continue in it, let us take care that they do not make us forget our most ancient and most glorious title. Let us take heed, that we do not so remember our difference from each other in smaller matters, as to forget our mutual agreement in embracing the gospel of Christ, and in professing to submit ourselves to him as our common Prince and Saviour.
The notice of the famine brought to them by Agabus the prophet, awakened the generosity of the Christians at Antioch, to supply the pressing necessities of the saints in Judea. The possibility, at least, that it might have affected themselves, would have led some to conclude it the part of prudence to keep what they had to themselves: But they argued much more wisely, choosing thus to lay up in store a good foundation against the time to come, and to secure a title to that peculiar care of divine Providence, which is promised and engaged to those who mind not every one his own things, but each the welfare of others and of all. (Phil. ii. 4.)