CHAPTER 11
The apostles and the believers throughout Judea heard that the Gentiles also had received the word of God. Acts 11:1
This was surely some of the biggest news in the history of the Jewish religion. Gentile believers had now joined the faith apart from subjection to the law and apart from circumcision. This was unheard of – unthinkable! We can imagine that this news traveled like wildfire over the hills of Judea and up to the doors of Jerusalem. Actually, the news got to Jerusalem long before Peter did.
It is obvious that Luke was attaching great significance to this development. In a day when space was limited on a scroll, and thirty-five feet (10 m.) was the maximum workable length of a scroll, Luke still tells this lengthy story twice.1 To the Orthodox Jew, it was bad enough that the uncircumcised had come in, but it was especially bad that this was brought about by Peter, the esteemed leader of the Twelve.2 Caesarea, after all, was a Greek city and it was full of pagans. How could these pagans come freely into the Jewish faith? It is evident that some of the leaders in Jerusalem still did not comprehend the Great Commission of Jesus (Mt. 28:18-20; Acts 1:8).
“So when Peter went up to Jerusalem, the circumcised believers criticized him and said, ‘You went into the house of uncircumcised men and ate with them’” (11:2-3). In those days table fellowship was almost a sacred thing. When people ate a meal together it was as if they were entering into covenant together.3 Wiersbe says here, “It was not only a matter of religion, but also of culture, and cultural habits are very hard to break.” 4
We need to remind ourselves that there had been a great influx of Jewish converts into the faith in Jerusalem, with a number of these coming from the priesthood and even from the Pharisees (6:7; 15:5). Such people no doubt had very strong ideas about compliance with the law and especially about circumcision. We cannot say at this point that there was “a circumcision party” in Christianity,5 but one was certainly in the process of forming. No doubt, some of the disciples themselves did not clearly understand that Jesus had fulfilled these ritual requirements.
The mere fact that Peter was severely criticized here should make plain “…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.” 6 It may be this incident particularly that caused James, the brother of Jesus, to suddenly assume leadership of the Jerusalem church. Barclay makes an alarming statement here: “We usually do not realize how near Christianity was to becoming only another kind of Judaism.” 7
PETER TELLS HIS STORY
Starting from the beginning, Peter told them the whole story: Acts 11:4
It seems that Peter had determined that his best defense would be to relate the narrative in a straightforward fashion, showing how he himself had become convinced by all the circumstances.8
“I was in the city of Joppa praying, and in a trance I saw a vision. I saw something like a large sheet being let down from heaven by its four corners, and it came down to where I was. I looked into it and saw four-footed animals of the earth, wild beasts, reptiles and birds. Then I heard a voice telling me, ‘Get up, Peter. Kill and eat’” (11:5-7). Peter is essentially repeating the same account of his heavenly vision as is told in 10:9-16. For remarks on this section we refer our readers back to the commentary on chapter 10.
“I replied, ‘Surely not, Lord! Nothing impure or unclean has ever entered my mouth.’ The voice spoke from heaven a second time, ‘Do not call anything impure that God has made clean.’ This happened three times, and then it was all pulled up to heaven again” (11:8-10). Peter seems to be taking a lesson from his Master as he tells this story. All of us are more engaged by a story than just by plain doctrinal teaching. Also, in a story or parable, the deeper truths of scripture can be conveyed with less offense.
“Right then three men who had been sent to me from Caesarea stopped at the house where I was staying. The Spirit told me to have no hesitation about going with them. These six brothers also went with me, and we entered the man’s house” (11:11-12). This is a critical juncture in Peter’s account, since he here accepts the Gentiles, allows them into his house and then agrees to go along with them, at last entering into a Gentile house. Such an admission would certainly arouse the customary wail of “oi va voi!” among the hearers.
It is at this point that Peter reminds them of his six witnesses. With himself that would total seven, which was always looked upon as a complete number. Peter’s foresight in taking along Jewish witnesses for this important, water-shed event can here be appreciated. Not only was seven a number of completion for the Hebrews (cf. Rev. 5:1), but with the Romans, seven seals were required to authenticate an important document. No doubt, all his listeners were familiar with this common aspect of Roman law.9
“He told us how he had seen an angel appear in his house and say, ‘Send to Joppa for Simon who is called Peter. He will bring you a message through which you and all your household will be saved’” (11:13-14). An obvious point seems to stick out in Peter’s story. If it was OK for a holy angel of the Lord to enter the home of Cornelius, then it would surely be acceptable for a human being to enter.10 There is a great promise here in verse 14 and that is the promise of household salvation. The gospel is meant to penetrate every member of the household, as we see on other occasions in the Bible (cf. Acts 16:31).
“As I began to speak, the Holy Spirit came on them as he had come on us at the beginning. Then I remembered what the Lord had said: ‘John baptized with water, but you will be baptized with the Holy Spirit.’ So if God gave them the same gift he gave us who believed in the Lord Jesus Christ, who was I to think that I could stand in God’s way?” (11:15-17). Once again, we are reminded that Peter was not very far along in his sermon when the Holy Spirit fell on all the Gentiles assembled. It was the very gift that John the Baptist had spoken of previously (Matt. 3:11; Acts 1:5). Bruce comments, “…God evidently made no distinction between believing Gentiles and believing Jews; how could Peter maintain a barrier which God plainly ignored?” 11
To refresh our memory here, the Holy Spirit has now been given to Jews at Pentecost, to the Samaritans and finally to the Gentiles. Peter has had a key role in these three events because it was Peter who held the “keys of the kingdom.” We observe by this that the Baptism of the Holy Spirit, that one-time historical event, was given in three different streams, to Jews, Samaritans and finally to Gentiles in general. Luke has laid the foundation for the rest of Acts. He will soon move to Antioch where the gospel to the Gentiles created a gigantic spiritual explosion that was literally heard around the world. Barker and Kohlenberger state: “The conversion of Cornelius was a landmark in the history of the gospel’s advance…the sovereign God was not confined to the traditional forms of Judaism and that he could bring a Gentile directly into relationship with himself through Jesus Christ, apart from any prior commitment or distinctive Jewish beliefs or lifestyle.” 12
Peter was saying essentially, “… if God had baptized someone in his Spirit, he had certainly accepted their conversion – with or without circumcision.” 13 Peter was not willing to oppose God or stand in his way. The Greek words here are dunatos kōlūsai ton theon, and they mean to withstand or hinder God.14
“When they heard this, they had no further objections and praised God, saying, ‘So then, even to Gentiles God has granted repentance that leads to life’” (11:18). Other translations say, “And when they heard this, they quieted down, and glorified God…” (NAS); or “This account satisfied them, and they gave glory to God…” (NJB). Barker and Kohlenberger add: “This was a response of momentous importance by the church at Jerusalem…it said nothing about the many related questions that soon were bound to arise.” 15 Indeed soon in Antioch, Peter would back away from his decision (Gal. 2:11ff.) and later in Acts 15 the Jerusalem Council would be called to issue a final ruling on it. Guzik comments on this important section saying, “…This is a powerful passage, demonstrating that the hearts of the Jewish Christians in Jerusalem were soft enough to be guided and corrected by God…” 16 It seems at this point the whole Jerusalem meeting broke into praise to God for his grace shown to Gentiles.
Pfeiffer and Harrison add: “This section marks a new stage in the extension of the church from a Jewish fellowship in Jerusalem to a universal community….Now he describes the beginning of the first independent Gentile congregation in Antioch, which was to become the “mother church” of the Gentile mission in Asia and Europe.” 17
THE GENTILE CHURCH IN ANTIOCH
Now those who had been scattered by the persecution that broke out when Stephen was killed traveled as far as Phoenicia, Cyprus and Antioch, spreading the word only among Jews. Acts 11:19
Here Luke backtracks and connects us up with 8:1, 4, and the scattering of the Hellenistic believers after the death of Stephen. These scattered saints went in many directions, all through Judea and Samaria. However, they also scattered to foreign countries like Phoenicia, Cyprus and especially to Antioch of Syria. At this early stage they were spreading the word only to Jews as had been the custom to that point.
“Some of them, however, men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus” (11:20). Stedman says, “In many ways this is one of the greatest events in all history.” 18 It seems that Luke is quite excited to relate this segment. He has really been leading up to this moment all through Acts. Luke may have been especially excited in telling about the Antioch event because ancient tradition connects Luke himself with Antioch.19
Up to this point the gospel had gone out to Jews, to Samaritans, who were part Jewish, to God-fearers and had at last broken into the Gentile world with Cornelius and his friends. That event was surely known to the scattered believers. Now we see some bold but unknown missionaries who begin to share the gospel with Gentiles who have absolutely no connection with Israel. Jesus is presented to these as “Lord” and not as “Messiah,” since Gentiles would not have an understanding of this term. The concept of lordship however was well-known in the Greco-Roman world.
What an amazing transition! “The Jesus movement shifts from a predominantly rural movement in Galilee to an urban movement in Jerusalem to a cosmopolitan movement in Antioch. Such a rapid transition is virtually unparalleled in antiquity and indicates considerable social flexibility.” 20
Perhaps we should say a little about the city of Antioch. First of all, Antioch, the capital of Syria, is not to be confused with Antioch of Pisidia, where Paul later worked (13:14). Historians inform us that there were some sixteen cities with the name of Antioch in the ancient world.21 This Antioch was about 300 miles (480 kilometers) north of Jerusalem.
Antioch of Syria was the third largest city in the Roman Empire, after Rome itself and Alexandria in Egypt. It had a population of more than half a million people. It also had a large Jewish population. The city was situated on the Orontes River, not far from the coast, and was known as “Antioch the Beautiful,” and “the Queen of the East.” 22 It was very cosmopolitan and became a melting-pot where east and west met together.
Unfortunately, beautiful Antioch was also a den of iniquity. Antioch was the center for the worship of the nymph Daphne, who was pursued by the god Apollo. Barclay says of this: “The priestesses of the Temple of Daphne were sacred prostitutes and nightly in the laurel groves the pursuit was re-enacted by the worshippers and the priestesses. ‘The morals of Daphne’ was a phrase that all the world knew for loose living.” 23 Antioch thus was a city sorely in need of the gospel.
It is said: “…no other city of the Roman Empire played as large a part in the early life and fortunes of the church as Antioch of Syria. It was the birthplace of foreign missions (13:2) and the home base for Paul’s outreach to the eastern half of the empire. It was the place where those of ‘the Way’ (9:2) were first called ‘Christians…’” 24
“The Lord’s hand was with them, and a great number of people believed and turned to the Lord” (11:21). No doubt, there were many Jews and God-fearers who responded to this preaching. However, it seems that the bulk of the people were Gentiles. Guzik says about it: “…In Antioch, we have the first example of Christians deliberately targeting Gentiles for evangelism, and this effort had great results (a great number believed and turned to the Lord).” 25
BARNABAS IS SENT BY THE JERUSALEM CHURCH
News of this reached the church in Jerusalem, and they sent Barnabas to Antioch. Acts 11:22
We have seen already that Jerusalem was the original Mother Church and the mother was carefully watching over all her newborn. The Jerusalem church elected to send Barnabas to Antioch to report on and to assist the work there. They could not have chosen a better person for this job. Barclay says, “…they sent the man with the biggest heart in the church.” 26 Barnabas was a Levite from Cyprus and was a man with an impeccable reputation for godliness and generosity (cf. 4:36-37; 9:27). What better person to send than a Levite to this new Gentile church. This tribe was charged with the religious service and spiritual welfare of Israel. Even the priesthood sprang from this tribe. Today there are still many Levites in our society with thinly disguised names like Levy, Levin, Levine, Levinson, Levitt and Lewin. Marshall says of Barnabas that “…he was regarded with complete confidence in Jerusalem and acted as a pivot or link between the Hebrew and Hellenistic elements in the church.” 27
“When he arrived and saw what the grace of God had done, he was glad and encouraged them all to remain true to the Lord with all their hearts. He was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord” (11:23-24). The name Barnabas means “son of encouragement” as we have seen (4:36). Not only was Barnabas encouraged with what he saw in Antioch, but he no doubt encouraged others. He was just the tonic the new Gentile church needed.
It is not often that we see the Lord openly bragging on a person as he does here concerning Barnabas. The Lord, through Luke, noted he was a good man, full of the Spirit and full of faith. The result was that many more people were added to the church. Once Barnabas arrived and went to work, the ministry quickly became too big for one person to handle.
THE REAPPEARANCE OF SAUL
Then Barnabas went to Tarsus to look for Saul, and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch. Acts 11:25-26
We remember that Saul was earlier sent back home to Tarsus by the brothers in Jerusalem (9:30). He had been there ever since, although he had apparently worked for the Lord in the surrounding areas. Barnabas knew exactly the man he wanted to help him in Antioch. It was the man he had introduced to the church in Jerusalem (9:27). Barnabas well knew that Saul had been called specifically to minister to the Gentiles (9:15; 22:21; 26:17). He was just the person needed.
Apparently, finding Saul was no easy task for Barnabas. The Greek word for “seek” or “look for” is anazētēsai, and it means “to seek up and down…back and forth, to hunt up, to make a thorough search.” 28 Barnabas knew the man he wanted and he did not give up the search until he found him. One big plus for Saul was that he had a mastery of the Greek tongue, and thus was highly qualified to explain the gospel to the Greek people and their philosophers. He also was skilled at defending the faith in debate.29 But more than anything else, he had a direct call from God to minister to Gentile people.
These two highly skilled and gifted servants of God worked for a whole year gathering and forming the great church at Antioch. Not only was Antioch the first Gentile church, but it lived to become one of the five great churches in the early Christian world. As we will soon see, Antioch became the new mother church for the missionary movement that would spread throughout the known Gentile world.
It was at Antioch that the church got a new name. The people of Antioch were apparently quite talented at giving nicknames. On one occasion they were visited by Julian the bearded Emperor, and they christened him “The Goat.” 30 As they observed the new Christians they came up with a nickname for them and it stuck. No doubt they were suddenly hearing the name Christ a lot. Therefore, “… they began to speak of the believers as Christiani (‘Christ-men’ – ‘Christians’). …The giving of a name to the Christians in Antioch was clearly seen as significant by Luke.” 31
After all, God had said that he would give his people a new name (Isa. 56:5; 62:2). This name was slow to catch on for the believers themselves, but we see it in 26:28 and in 1 Peter 4:16. Guzik remarks that Christians had previously been called by many names— disciples (1:15); believers (5:14); witnesses (5:32); brothers (6:3); followers of the Way (9:2); saints (9:13) and finally Nazarenes (24:5). But here they are given the name of Christians.32 It is this name that has most generally described them through the centuries to come, a name under which the martyrs gave their lives.
Eusebius, the early church historian tells of one early martyr by the name of Sanctus:
But Sanctus himself, also nobly sustaining beyond all measure and human power, the various torments devised by men, whilst the wicked tormentors hoped that by the continuance and the greatness of the tortures, they would get to hear something from him that he ought not to say, withstood them with so much firmness, that he did not even declare his name, nor that of his nation, nor the city whence he was, nor whether he was a slave or a freedman, but to all the questions that were proposed, he answered in the Roman tongue, “I am a Christian.” For this he confessed instead of his name, his city, his race, and instead of every thing. No other expression did the heathen hear from him…when they had nothing further that they could inflict on him they at last fastened red hot plates of brass to the most tender parts of his body. But he continued unsubdued and unshaken, firm in his confession… 33
BLESSINGS RETURNED TO JERUSALEM
During this time some prophets came down from Jerusalem to Antioch. One of them, named Agabus, stood up and through the Spirit predicted that a severe famine would spread over the entire Roman world. (This happened during the reign of Claudius). Acts 11:27-28
In our day the idea of roving prophets may sound a little strange, but for the early church this was a common ministry, rated next to the apostles themselves (1 Cor. 12:28). However, prophets were not common among the Jewish people of the First Century. The Jews felt that prophetic ministry ceased with the last writing prophets, some 400 years before, and would not resume until the Messianic Age.34 We can see in these verses how important the prophetic ministry is. A great famine was coming, and like Joseph of old, the visiting prophet Agabus predicted it exactly. It is really helpful to have that kind of insight when the church is making plans for the future.
The prophetic ministry was fairly common in the early church (Acts 13:1; 15:32; 21:9-10). The prophet had both the ministry of foretelling and forth-telling.35 Today we are apt to look askance upon ministers who do either.
We want to take a moment to consider the accuracy of Agabus’ prediction. Emperor Claudius reigned from AD 41-54. While we do not have record of one great worldwide famine in his reign, we do have abundant evidence of famines in different places. There was a succession of bad harvests, with resulting scarcity in Rome, Greece, Egypt and in Judea.36 It seems that Judea was especially hit around the year 46. The historian, Josephus, gives us an account of Queen Helena of the kingdom of Adiabene. She and her son were converts to Judaism. It seems that at about this time the queen heard of the severe famine in Judea and decided to help. She spent a great deal of money to bring grain from Egypt and dried figs from Cyprus. Her son Izotes also gave a great deal of money to relieve the famine in Jerusalem.37
“The disciples, as each one was able, decided to provide help for the brothers and sisters living in Judea. This they did, sending their gift to the elders by Barnabas and Saul” (11:29-30). It seems that the new church at Antioch sprang into action based on the prophecy of Agabus. As each one was able, they all gathered together an offering, apparently in money. What a noble thing for these new Christians to do! They had received the gift of life in Jesus from Jerusalem and now they were able to give back a compensation to the Mother Church (cf. Rom. 15:27). It was Sir Winston Churchill who said, “We make a living by what we get, but we make a life by what we give.” 38
They chose their leaders, Barnabas and Saul, to carry this precious gift to Jerusalem. Scholars are prone to date this benevolence journey at around AD 46.39 Many scholars feel that this was the “second visit” of Saul to Jerusalem after his conversion. In Galatians 2:1-10, Saul (Paul) discusses this journey, saying that it was 14 years after his first visit. He claims that on this visit he went up by revelation (apparently that of Agabus).
This visit presents us with one of the most difficult problems of chronology in the whole New Testament.40 In many ways, the details of Galatians 2 seem to be speaking of the Jerusalem Council of Acts 15, which took place in AD 49. However, by Saul’s own statement, that would not have been his second visit, but his third, since he was obviously in Jerusalem for the earlier benevolence trip. Barker and Kohlenberger state: “…the simplest solution, one that provides the most satisfactory and convincing reconstruction and leaves the fewest loose ends, is that Gal. 2:1-10 corresponds to the famine visit of Ac 11:27-30…” 41 Of course, this early date of AD 46 would seem to place Saul’s conversion even before AD 33 and that would hardly fit. Perhaps Martin has it right when he says concerning this vexing problem of chronology, “There is no clear answer.” 42
We note here the first mention of elders in Jerusalem.43 This term elder (Gk. presbuteros) is synonymous with “overseers,” “bishops,” and “pastors.” 44 The elders originally referred to the aged men in the Jewish synagogues but it seems that this title was taken over and used often by the early church.