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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 11:1–18. His four-level outline is real structure in the source text, so it is rendered as structure.
The preaching of the gospel to Cornelius was a thing which we poor sinners of the Gentiles have reason to reflect upon with a great deal of joy and thankfulness; for it was the bringing of light to us who sat in darkness. Now it being so great a surprize to the believing as well as the unbelieving Jews, it is worth while to enquire how it was received, and what comments were made upon it. And here we find,
I.Intelligence was presently brought of it to the church in Jerusalem, and thereabouts; for Cesarea was not so far from Jerusalem but that they might presently hear of it. Some for good-will, and some for ill-will, would spread the report of it; so that before he himself had returned to Jerusalem the apostles and the brethren there and in Judea heard that the Gentiles also had received the word of God, that is, the gospel of Christ, which is not only a word of God, but the word of God; for it is the summary and centre of all divine revelation. They received Christ; for his name is called the Word of God, Rev 19:13. Not only that the Jews who were dispersed into the Gentile countries, and the Gentiles who were proselyted to the Jewish religion, but that the Gentiles also themselves, with whom it had hitherto been thought unlawful to hold common conversation, were taken into church-communion, that they had received the word of God. That is,
1.That the word of God was preached to them, which was a greater honour put upon them than they expected. Yet I wonder this should seem strange to those who were themselves commissioned to preach the gospel to every creature. But thus often are the prejudices of pride and bigotry held fast against the clearest discoveries of divine truth.
2.That it was entertained and submitted to by them, which was a better work wrought upon them than they expected. It is likely they had got a notion that if the gospel were preached to the Gentiles it would be to no purpose, because the proofs of the gospel were fetched so much out of the Old Testament, which the Gentiles did not receive: they looked upon them as not inclined to religion, nor likely to receive the impressions of it; and therefore were surprized to hear that they had received the word of the Lord. Note, We are too apt to despair of doing good to those who yet, when they are tried, prove very tractable.
II.That offence was taken at it by the believing Jews (Act 11:2, Act 11:3):
When Peter had himself come up to Jerusalem, those that were of the circumcision, those Jewish converts that still retained a veneration for circumcision, contended with him. They charged it upon him as a crime that he went in to men uncircumcised, and did eat with them; and thereby they think he has stained, if not forfeited, the honour of his apostleship, and ought to come under the censure of the church: so far were they from looking upon him as infallible, or as the supreme head of the church that all were accountable to, and he to none. See here,
1.How much it is the bane and damage of the church, to monopolize it, and to exclude those from it, and from the benefit of the means of grace, that are not in every thing as we are. There are narrow souls that are for engrossing the riches of the church, as there are that would engross the riches of the world, and would be placed alone in the midst of the earth. These men were of Jonah's mind, who, in a jealousy for his people, was angry that the Ninevites received the word of God, and justified himself in it.
2.Christ's ministers must not think it strange if they be censured and quarrelled with, not only by their professed enemies, but by their professing friends; not only for their follies and infirmities, but for their good actions seasonably and well done; but, if we have proved our own work, we may have rejoicing in ourselves, as Peter had, whatever reflections we may have from our brethren. Those that are zealous and courageous in the service of Christ must expect to be censured by those who, under pretence of being cautious, are cold and indifferent. Those who are of catholic, generous, charitable principles, must expect to be censured by such as are conceited and strait-laced, who say, Stand by thyself, I am holier than thou.
III.Peter gave such a full and fair account of the matter of fact as was sufficient, without any further argument or apology, both to justify him, and to satisfy them (Act 11:4): He rehearsed the matter from the beginning, and laid it before them in order, and then could appeal to themselves whether he had done amiss; for it appeared all along God's own work, and not his.
1.He takes it for granted that if they had rightly understood how the matter was they would not have contended with him, and commended him. And it is a good reason why we should be moderate in our censures, and sparing of them, because if we rightly understood that which we are so forward to run down perhaps we should see cause to run in with it. When we see others do that which looks suspicious, instead of contending with them, we should enquire of them what ground they went upon; and, if we have not an opportunity to do that, should ourselves put the best construction upon it that it will bear, and judge nothing before the time.
2.He is very willing to stand right in their opinion, and takes pains to give them satisfaction. He does not insist upon his being the chief of the apostles, for he was far from the thought of that supremacy which his pretended successors claim. Nor does he think it enough to tell them that he is satisfied himself in the grounds he went upon, and they need not trouble themselves about it; but he is ready to give a reason of the hope that is in him concerning the Gentiles, and why he had receded from his former sentiments, which were the same with theirs. It is a debt we owe both to ourselves and to our brethren to set those actions of ours in a true light which at first looked ill and gave offence, that we may remove stumbling-blocks out of our brethren's way. Let us now see what Peter pleads in his own defence.
(1.)That he was instructed by a vision no longer to keep up the distinctions which were made by the ceremonial law; he relates the vision (Act 11:5, Act 11:6), as we had it before Act 10:9, etc. The sheet which was there said to be let down to the earth he here says came even to him, which circumstance intimates that it was particularly designed for instruction to him. We should thus see all God's discoveries of himself, which he has made to the children of men, coming even to us, applying them by faith to ourselves. Another circumstance here added is that when the sheet came to him he fastened his eyes upon it, and considered it, Act 11:6. If we would be led into the knowledge of divine things, we must fix our minds upon them, and consider them. He tells them what orders he had to eat of all sorts of meat without distinction, asking no questions for conscience' sake, Act 11:7. It was not till after the flood (as it should seem) that man was allowed to eat flesh at all, Gen 9:3. That allowance was afterwards limited by the ceremonial law; but now the restrictions were taken off, and the matter set at large again. It was not the design of Christ to abridge us in the use of our creature-comforts by any other law than that of sobriety and temperance, and preferring the meat that endures to eternal life before that which perishes. He pleads that he was as averse to the thoughts of conversing with Gentiles, or eating of their dainties, as they could be, and therefore refused the liberty given him: Not so, Lord; for nothing common or unclean has at any time entered into my mouth, Act 11:8. But he was told from heaven that the case was now altered, that God had cleansed those persons and things which were before polluted; and therefore that he must no longer call them common, nor look upon them as unfit to be meddled with by the peculiar people (Act 11:9); so that he was not to be blamed for changing his thoughts, when God had changed the thing. In things of this nature we must act according to our present light; yet must not be so wedded to our opinion concerning them as to be prejudiced against further discoveries, when the matter may either be otherwise or appear otherwise; and God may reveal even this unto us, Phi 3:15. And, that they might be sure he was not deceived in it, he tells them it was done three times (Act 11:10), the same command given, to kill and eat, and the same reason, because that which God hath cleansed is not to be called common, repeated a second and third time. And, further to confirm him that it was a divine vision, the things he saw did not vanish away into the air, but were drawn up again into heaven, whence they were let down.
(2.)That he was particularly directed by the Spirit to go along with the messengers that Cornelius sent. And, that it might appear that the vision was designed to satisfy him in this matter, he observes to them the time when the messengers came - immediately after he had that vision; yet, lest this should not be sufficient to clear his way, the Spirit bade him go with the men that were then sent from Cesarea to him, nothing doubting (Act 11:11, Act 11:12); though they were Gentiles he went to, and went with, yet he must make no scruple of going along with them.
(3.)That he took some of his brethren along with him, who were of the circumcision, that they might be satisfied as well as he; and these he had brought up from Joppa, to witness for him with what caution he proceeded, forseeing the offence that would be taken at it. He did not act separately, but with advice; not rashly, but upon due deliberation.
(4.)That Cornelius had a vision too, by which he was directed to send for Peter (Act 11:13): He showed us how he had seen a angel in his house, that bade him send to Joppa for one Simon, whose surname is Peter. See how good it is for those that have communion with God, and keep up a correspondence with heaven, to compare notes, and communicate their experiences to each other; for hereby they may strengthen one another's faith: Peter is the more confirmed in the truth of his vision by Cornelius's, and Cornelius by Peter's. Here is something added in what the angel said to Cornelius; before it was, Send for Peter, and he shall speak to thee, he shall tell thee what thou oughtest to do (Act 10:6, Act 10:32); but here it is, "He shall tell thee words whereby thou and thy house shall be saved (Act 11:14), and therefore it is of vast concern to thee, and will be of unspeakable advantage, to send for him." Note,
[1.]The words of the gospel are words whereby we may be saved, eternally saved; not merely by hearing them and reading them, but by believing and obeying them. They set the salvation before us, and show us what it is; they open the way of salvation to us, and, if we follow the method prescribed us by them, we shall certainly be saved from wrath and the curse, and be for ever happy.
[2.]Those that embrace the gospel of Christ will have salvation brought by it to their families: "Thou and all thy house shall be saved; thou and thy children shall be taken into covenant, and have the means of salvation; thy house shall be as welcome to the benefit of the salvation, upon their believing, as thou thyself, even the meanest servant thou hast. This day is salvation come to this house," Luk 19:9. Hitherto salvation was of the Jews (Joh 4:22), but now salvation is brought to the Gentiles as much as ever it was with the Jews; the promises, privileges, and means of it are conveyed to all nations as amply and fully, to all intents and purposes, as ever it had been appropriated to the Jewish nation.
(5.)That which put the matter past all dispute was the descent of the Holy Ghost upon the Gentile hearers; this completed the evidence that it was the will of God that he should take the Gentiles into communion.
[1.]The fact was plain and undeniable (Act 11:15): "As I began to speak" (and perhaps he felt some secret reluctance in his own breast, doubting whether he was in the right to preach to the uncircumcised), "presently the Holy Ghost fell on them in as visible signs as on us at the beginning, in which there could be no fallacy." Thus God attested what was done, and declared his approbation of it; that preaching is certainly right with which the Holy Ghost is given. The apostle supposes this, when he thus argues with the Galatians: Received you the Spirit by the works of the law, or by the hearing of faith? Gal 3:2.
[2.]Peter was hereby put in mind of a saying of his Master's, when he was leaving them (Act 1:5): John baptized with water; but you shall be baptized with the Holy Ghost, Act 11:16. This plainly intimated, First, that the Holy Ghost was the gift of Christ, and the product and performance of his promise, that great promise which he left with them when he went to heaven. It was therefore without doubt from him that this gift came; and the filling of them with the Holy Ghost was his act and deed. As it was promised by his mouth, so it was performed by his hand, and was a token of his favour. Secondly, That the gift of the Holy Ghost was a kind of baptism. Those that received it were baptized with it in a more excellent manner than any of those that even the Baptist himself baptized with water.
[3.]Comparing that promise, so worded, with this gift just now conferred, when the question was started, whether these persons should be baptized or no, he concluded that the question was determined by Christ himself (Act 11:17): "Forasmuch then as God gave them the like gift as he did to us - gave it to us as believing in the Lord Jesus Christ, and to them upon their believing in him - What was I, that I could withstand God? Could I refuse to baptize them with water, whom God had baptized with the Holy Ghost? Could I deny the sign to those on whom he had conferred the thing signified? But, as for me, who was I? What! able to forbid God? Did it become me to control the divine will, or to oppose the counsels of Heaven?" Note, Those who hinder the conversion of souls withstand God; and those take too much upon them who contrive how to exclude from their communion those whom God has taken into communion with himself.
IV.This account which Peter gave of the matter satisfied them, and all was well.
Thus, when the two tribes and a half gave an account to Phinehas and the princes of Israel of the true intent and meaning of their building themselves an altar on the banks of Jordan, the controversy was dropped, and it pleased them that it was so, Jos 22:30. Some people, when they have fastened a censure upon a person, will stick to it, though afterwards it appear ever so plainly to be unjust and groundless. It was not so here; for these brethren, though they were of the circumcision, and their bias went the other way, yet, when they heard this,
1.They let fall their censures: they held their peace, and said no more against what Peter had done; they laid their hand upon their mouth, because now they perceived that God did it. Now those who prided themselves in their dignities as Jews began to see that God was staining their pride, by letting in the Gentiles to share, and to share equally, with them. And now that prophecy was fulfilled, Thou shalt no more be haughty because of my holy mountain, Zep 3:11.
2.They turned them into praises. They not only held their peace from quarrelling with Peter, but opened their mouths to glorify God for what he had done by and with Peter's ministry; they were thankful that their mistake was rectified, and that God had shown more mercy to the poor Gentiles than they were inclined to show them, saying, Then hath God also to the Gentiles granted repentance unto life! He hath granted them not only the means of repentance, in opening a door of entrance for his ministers among them, but the grace of repentance, in having given them his Holy Spirit, who, wherever he comes to be a Comforter, first convinces, and gives a sight of sin and sorrow for it, and then a sight of Christ and joy in him. Note,
(1.)Repentance, if it be true, is unto life. It is to spiritual life; all that truly repent of their sins evidence it by living a new life, a holy, heavenly, and divine life. Those that by repentance die unto sin thenceforward live unto God; and then, and not till then, we begin to live indeed, and it shall be to eternal life. All true penitents shall live, that is, they shall be restored to the favour of God, which is life, which is better than life; they shall be comforted with the assurance of the pardon of their sins, and shall have the earnest of eternal life, and at length the fruition of it.
(2.)Repentance is God's gift; it is not only his free grace that accepts it, but his mighty grace that works it in us, that takes away the heart of stone, and gives us a heart of flesh. The sacrifice of God is a broken spirit; it is he that provides himself this lamb.
(3.)Wherever God designs to give life he gives repentance; for this is a necessary preparative for the comforts of a sealed pardon and a settled peace in this world, and for the seeing and enjoying of God in the other world.
(4.)It is a great comfort to us that God has exalted his Son Jesus, not only to give repentance to Israel, and the remission of sins (Act 5:31), but to the Gentiles also.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"And he showed 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 surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved." And he does not mention the words spoken by the Angel to Cornelius, "Thy prayers and thine alms are come up for a memorial before God," that he may not disgust them; but what says he? "He shall tell thee words, whereby thou and all thy house shall be saved:" with good reason this is added. Also he says nothing of the man's fitness. "The Spirit," he might say, "having sent me, God having commanded, on the one part having summoned me through the Angel, on the other urging me on, and solving my doubt about the things, what was I to do?" He says none of these things, however: but makes his strong point of what happened last, which even in itself was an incontrovertible argument.
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Summary
Acts 11:14 encapsulates the divine promise given to Cornelius, a devout Gentile, through an angelic messenger, subsequently relayed by Peter to the Jerusalem church. This pivotal verse highlights that Peter was chosen to deliver specific "words" – the Gospel message – through which Cornelius and his entire household would receive salvation. It underscores God's sovereign initiative in extending His redemptive plan beyond the Jewish nation, setting the stage for the full inclusion of Gentiles into the nascent Christian community and demonstrating the comprehensive power of the Gospel to transform individuals and families.
Context
Literary Context
Acts 11:14 is embedded within Peter's defense before the apostles and brethren in Jerusalem, explaining his controversial interaction with Gentiles (Acts 11:1-18). Peter recounts the entire sequence of events from Acts 10, beginning with Cornelius's angelic vision (Acts 10:3-6) where he was instructed to send for Peter. The angel's specific instruction to Cornelius, "Who shall tell thee words, whereby thou and all thy house shall be saved," is quoted verbatim by Peter in Acts 11:14. This verse serves as the divine mandate that compelled Peter, despite his initial reservations, to preach the Gospel to Cornelius's household, culminating in the outpouring of the Holy Spirit on them (Acts 10:44-48) and validating their conversion to the skeptical Jewish believers in Jerusalem.
Historical & Cultural Context
The early church was predominantly Jewish, operating within a framework deeply influenced by Mosaic Law, which included strict dietary regulations and separation from Gentiles, often considered "unclean" (Acts 10:28). Cornelius, a Roman centurion, was a "God-fearer," a Gentile who worshipped the God of Israel but had not fully converted to Judaism. His devoutness and charitable acts (Acts 10:2) were recognized by God, yet he lacked the saving knowledge of Jesus Christ. The divine intervention for both Peter and Cornelius, culminating in this verse, dramatically broke down centuries of cultural and religious barriers. It signified a radical shift from a covenant primarily with Israel to a new covenant open to all nations, challenging deeply ingrained Jewish ethnocentrism and paving the way for a truly multi-ethnic church.
Key Themes
This verse powerfully contributes to several overarching themes in Acts. Foremost is the Expansion of the Gospel beyond Jewish confines, illustrating God's universal salvific purpose. It highlights Divine Initiative, as God orchestrates the encounter through visions for both Peter and Cornelius, demonstrating His sovereignty in mission. The promise of salvation for "all thy house" introduces the significant theme of Household Salvation, where the faith of the head of the household often leads to the conversion of the entire family unit, as seen later with the Philippian jailer. Furthermore, it underscores the Power of the Spoken Word (the Gospel message) as the instrument of salvation, and the Overcoming of Prejudice, as Peter's experience leads him to declare in Acts 10:34-35 that "God is no respecter of persons."
Exposition and Analysis
Key Word Analysis
This term (G4487) refers to an utterance, a specific spoken word, or a matter/topic. In this context, it signifies the precise, life-giving message that Peter was to deliver. It is not just any words, but the divinely appointed message of the Gospel concerning Jesus Christ, His death, resurrection, and the call to repentance and faith. This emphasizes that salvation is mediated through the hearing and reception of a specific divine communication.
The Greek word (G3624) denotes a dwelling, a home, or by implication, a family or household. This is crucial as it extends the scope of salvation beyond Cornelius as an individual to include his entire domestic unit – his family members, servants, and dependents. It reflects a common biblical pattern where the head of the household's spiritual decision had profound implications for those under their authority and care, demonstrating God's desire to bless and save entire family units.
This verb (G4982) means to save, deliver, preserve, or heal. While it can have physical connotations, in this theological context, it primarily refers to spiritual salvation – deliverance from the penalty and power of sin, reconciliation with God, and the gift of eternal life through faith in Jesus Christ. It encompasses a holistic well-being that results from being brought into a right relationship with God.
Verse Breakdown
"Who shall tell thee words,"
This clause identifies the divine messenger (Peter, though not named here, is the one the angel directs Cornelius to send for) and the essential content of his message. The "words" are not human philosophy or mere advice, but the divinely revealed truth of the Gospel, which holds the power to transform lives. This highlights the necessity of proclamation for salvation.
"whereby thou"
This specifies the primary recipient of the message – Cornelius himself. The salvation offered is personal, requiring individual reception and faith. The "whereby" indicates the means or instrument through which salvation is effected, emphasizing that the "words" are the conduit for God's saving grace.
"and all thy house"
This crucial addition broadens the scope of God's saving intention beyond Cornelius to include his entire household. It points to the corporate dimension of salvation, where the head of the household's faith often opens the door for the entire family to hear and respond to the Gospel, reflecting God's desire for families to experience His grace collectively.
"shall be saved."
This declares the ultimate outcome and purpose of the message: salvation. This salvation is comprehensive, encompassing deliverance from sin's power and penalty, reconciliation with God, and the promise of eternal life, all made possible through the "words" of the Gospel received by faith.
Literary Devices
The verse employs several significant literary devices. Divine Commission is evident, as the angel's direct instruction to Cornelius establishes the divine origin and authority behind Peter's impending message, underscoring that this outreach to Gentiles is God's own initiative. Metonymy is present in the use of "words" to represent the entire Gospel message; the part (words) stands for the whole (the comprehensive message of Christ's life, death, and resurrection). This creates Anticipation, as the promise of these "words" builds expectation for Peter's arrival and the life-changing revelation he will bring. Finally, the phrase "all thy house" powerfully conveys Inclusion, highlighting God's expansive grace that extends beyond individual conversion to encompass entire family units, challenging the exclusive tendencies of the early Jewish Christian community.
Theological and Thematic Connections
Acts 11:14 stands as a theological watershed, profoundly illustrating God's universal redemptive purpose and the breaking down of barriers between Jew and Gentile. It underscores that salvation is not limited by ethnicity, social status, or religious background, but is freely offered to all who hear and believe the Gospel. This verse emphasizes the indispensable role of the spoken Word of God as the means through which faith is ignited and salvation is realized, demonstrating that God uses human messengers to accomplish His divine plan. It also highlights the corporate dimension of salvation, where God's grace often extends to entire households, reflecting His desire for families to be brought into His kingdom.
Reflection and Application
Acts 11:14 offers profound lessons for contemporary believers, reminding us of the enduring power and scope of the Gospel. Just as Peter was divinely commissioned to share the life-saving "words" with Cornelius, we too are called to be conduits of God's truth. This verse challenges any insular tendencies we might harbor, compelling us to embrace God's heart for "all people," regardless of their background, culture, or past. It instills hope for our own families and communities, encouraging us to faithfully pray for and share the Gospel with our loved ones, trusting in God's desire for household salvation. Moreover, it underscores the vital importance of obedience to divine leading, as both Cornelius's and Peter's willingness to follow God's specific instructions led to a monumental breakthrough in the history of redemption, demonstrating that our availability to God can unlock His transformative work in the world.
Questions for Reflection
FAQ
What does "all thy house" mean in this context, and does it guarantee salvation for every individual in a household?
The phrase "all thy house" (Greek: oîkos) refers to Cornelius's entire household, which in the ancient world included not only immediate family members but also servants, extended relatives, and dependents living under the same roof. While the passage clearly indicates God's desire and provision for the salvation of the entire household, it does not guarantee automatic salvation for every individual within it irrespective of their personal faith. Rather, it signifies that the head of the household's faith and the subsequent preaching of the Gospel to the entire unit opened the door for each member to hear and respond. In Acts 10:44, the Holy Spirit fell upon "all them which heard the word," implying that individual reception of the message was key. This pattern is also seen with the Philippian jailer's household, where the Gospel was preached to "all that were in his house," and they subsequently believed and were baptized. It highlights God's redemptive focus on families and communities, encouraging believers to share the Gospel within their domestic spheres with hope and intentionality.
Is salvation contingent on hearing specific "words," or can one be saved without ever hearing the Gospel explicitly?
Acts 11:14 explicitly states that Peter "shall tell thee words, whereby thou and all thy house shall be saved." This emphasizes the critical role of the spoken Gospel message in God's plan of salvation. The "words" refer to the good news about Jesus Christ – His life, death, resurrection, and the call to repentance and faith. The New Testament consistently teaches that faith comes by hearing the word of Christ (Romans 10:17). While God is sovereign and can use various means to draw people to Himself, the normative and divinely ordained way for individuals to come to saving faith is through hearing and responding to the explicit proclamation of the Gospel. Cornelius, despite being a devout God-fearer, still needed to hear the specific "words" about Jesus to be saved, demonstrating that general revelation or moral living, while commendable, is insufficient for salvation apart from the specific revelation of Christ.
Christ-Centered Fulfillment
Acts 11:14, though spoken by an angel and recounted by Peter, finds its ultimate fulfillment and meaning in Jesus Christ Himself. The "words" that Peter was to tell Cornelius were not merely human pronouncements but the divine message centered on the person and work of Jesus. Christ is the Living Word (John 1:1), the very embodiment of the saving message. Peter's sermon to Cornelius's household, as recorded in Acts 10:36-43, was entirely Christ-centric, proclaiming Jesus as Lord of all, the one appointed by God to be judge of the living and the dead, and through whom everyone who believes receives forgiveness of sins. Thus, the salvation promised to Cornelius and his household was not through magical incantations or mere information, but through faith in the crucified and resurrected Christ. This pivotal moment, the inclusion of Gentiles through the proclamation of Christ, foreshadows the universal scope of Christ's redemptive work, breaking down the dividing wall between Jew and Gentile (Ephesians 2:14-16), and establishing a new humanity united in Him, fulfilling God's ancient promises to bless all nations through Abraham's seed, who is Christ (Galatians 3:16).