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Commentary on Acts 11 verses 1–18
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.
"And as I began to speak," etc. Then why did not this happen alone? Of superabundance this is wrought by God, that it might be shown that the beginning too was not from the Apostle. But had he set out of his own motion, without any of these things having taken place, they would have been very much hurt: so that from the beginning he disposes their minds in his favor.
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SUMMARY
Acts 11:15 captures a pivotal moment in Peter's defense before the Jerusalem church, where he recounts the extraordinary outpouring of the Holy Spirit upon Cornelius's Gentile household. This divine intervention, mirroring the Pentecost experience of the Jewish believers, served as irrefutable proof of God's sovereign initiative to include Gentiles fully into the new covenant community, thereby validating Peter's controversial actions and demonstrating the universal scope of God's saving grace.
CONTEXT
Literary Context: Acts 11:15 is the climax of Peter's detailed explanation to the "apostles and the brothers throughout Judea" (Acts 11:1) who were criticizing him for associating with and eating with uncircumcised Gentiles (Acts 11:2-3). Peter's defense, beginning in Acts 11:4, systematically recounts the entire sequence of events: his divine vision in Joppa (Acts 10:9-16), the unexpected summons to Caesarea (Acts 10:17-33), and his subsequent preaching of the Gospel to Cornelius and his household (Acts 10:34-43). The falling of the Holy Spirit, as described in this verse, was not a result of Peter's strategic planning or the Gentiles' adherence to Jewish law, but a sovereign act of God that interrupted Peter's sermon, serving as an undeniable, visible, and audible sign of divine approval. This event effectively silenced Peter's critics and paved the way for the broader acceptance of Gentile believers within the early church.
Historical & Cultural Context: The early church was predominantly Jewish, operating within a deeply ingrained cultural and religious framework that emphasized the separation between Jews and Gentiles. Jewish law, particularly dietary laws and circumcision, created significant barriers to social interaction and religious fellowship with non-Jews. For a devout Jew like Peter to enter a Gentile home, let alone share a meal with uncircumcised individuals, was considered a grave transgression (Acts 10:28). The Jewish Christians in Jerusalem, often referred to as "those of the circumcision" (Acts 11:2), held firm to these traditions, believing that Gentiles must first convert to Judaism (including circumcision) before becoming followers of Christ. The dramatic outpouring of the Holy Spirit on Cornelius's household, therefore, directly challenged these deeply held convictions and cultural norms, forcing the Jewish believers to confront God's radical new work in a way that transcended their traditional understanding.
Key Themes: Acts 11:15 powerfully contributes to several overarching themes in the book of Acts and broader New Testament theology. Firstly, it underscores the Divine Inclusion of Gentiles, demonstrating God's intentional plan to extend salvation and covenant blessings beyond ethnic Israel to all nations, a theme foreshadowed in the Old Testament and fulfilled in Christ (Isaiah 49:6). Secondly, it highlights the Sovereignty and Impartiality of the Holy Spirit, emphasizing that the Spirit's descent is a divine initiative, not a humanly controlled event, and that God makes no distinction between Jew and Gentile in bestowing His Spirit (Romans 10:12). Thirdly, the explicit comparison "as on us at the beginning" establishes a crucial Continuity with Pentecost, affirming that the experience of the Gentile believers was identical to that of the Jewish apostles, thereby validating their genuine conversion and full inclusion into the body of Christ (Acts 2:1-4). Finally, the event serves as a Validation of Peter's Ministry and a divine mandate for the church to transcend ethnic and cultural barriers in its mission.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Parallelism and Analogy. The phrase "as on us at the beginning" creates a direct parallel between the experience of Cornelius's household and the Jewish believers at Pentecost. This Analogy is not merely descriptive but argumentative, serving as the irrefutable evidence that God's work among the Gentiles was authentic and divinely sanctioned, mirroring the foundational event of the church. The sudden, unbidden nature of the Spirit's descent also functions as Divine Intervention, a literary device that underscores God's active and sovereign role in shaping the narrative and directing the course of the early church. Furthermore, the event itself acts as a Narrative Climax within Peter's defense, providing the ultimate proof that silences his critics and propels the narrative toward the full inclusion of Gentiles.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 11:15 is a watershed moment in the theological development of the early church, profoundly shaping its understanding of salvation and inclusion. It unequivocally demonstrates God's universal redemptive plan, revealing that His grace extends beyond ethnic boundaries. The Holy Spirit's impartial outpouring signifies that the new covenant community is not defined by lineage, circumcision, or adherence to the Mosaic Law, but by faith in Christ and the indwelling presence of the Spirit. This event laid the groundwork for the church's mission to all nations, affirming that God's people are gathered from every tongue, tribe, and nation, united by the Spirit in Christ. It underscores that God's work is often surprising, breaking down human-made barriers and challenging preconceived notions of who is "in" and who is "out."
REFLECTION AND APPLICATION
Acts 11:15 calls believers today to a profound reflection on the nature of God's grace and the mission of the church. Just as the early Jewish believers had to re-evaluate their understanding of God's people, we are similarly challenged to examine any implicit biases or exclusive attitudes that might hinder the expansive reach of the Gospel. The Spirit's sovereign work reminds us that true spiritual vitality comes not from human programs or traditions, but from God's unmerited favor and empowering presence. We are to be open to God working in unexpected places and through unexpected people, recognizing His hand even when it defies our comfort zones or challenges our established norms. This verse compels us to embrace the radical inclusivity of the Kingdom of God, actively seeking to break down barriers of race, class, culture, or background, and to foster genuine unity within the diverse body of Christ, always relying on the Holy Spirit's guidance and power to fulfill the Great Commission.
Questions for Reflection
FAQ
Why was Peter's explanation of the Holy Spirit falling on Gentiles so crucial for the early church?
Answer: Peter's explanation was absolutely crucial because it addressed a major theological and practical crisis within the early church: the inclusion of Gentiles. Many Jewish Christians believed that Gentiles first needed to convert to Judaism, including undergoing circumcision and adhering to the Mosaic Law, before they could truly become followers of Christ. The Holy Spirit's descent on Cornelius's household, before they were circumcised or fully instructed in Jewish law, provided undeniable divine validation that God Himself was accepting Gentiles purely through faith in Jesus Christ. This event, recounted by Peter, demonstrated that God was making no distinction between Jew and Gentile in the new covenant, effectively settling the debate and paving the way for the church's universal mission (see Acts 15:7-11).
What is the significance of Peter's phrase "as on us at the beginning"?
Answer: This phrase is profoundly significant because it directly links the Gentile experience in Caesarea to the foundational outpouring of the Holy Spirit on the Day of Pentecost in Jerusalem (see Acts 2:1-4). By stating that the Spirit fell on Cornelius's household "as on us at the beginning," Peter is asserting that the Gentile experience was identical in nature and divine authenticity to that of the Jewish apostles and believers. This comparison was the ultimate proof that God had truly accepted the Gentiles into the new covenant community on equal footing with the Jews, without requiring adherence to the Mosaic Law. It signaled that the same Spirit who inaugurated the church among the Jews was now doing the same among the Gentiles, confirming a unified, Spirit-empowered body of believers.
Does Acts 11:15 imply that Gentiles do not need to follow any Jewish laws to be saved?
Answer: Yes, Acts 11:15 strongly implies that Gentiles do not need to follow Jewish laws (like circumcision or dietary restrictions) to be saved or to be full members of the Christian community. The Holy Spirit "fell on them" while Peter was still speaking, indicating that their acceptance by God was based on their hearing and believing the Gospel of Jesus Christ, not on any prior adherence to Jewish legal requirements. This event was a key piece of evidence that led to the Jerusalem Council's decision in Acts 15, which formally affirmed that Gentile converts were not obligated to be circumcised or to keep the Mosaic Law for salvation, but were saved by grace through faith, just like the Jews. The Spirit's presence was the ultimate sign of God's acceptance, apart from the law.
CHRIST-CENTERED FULFILLMENT
Acts 11:15, with its dramatic portrayal of the Holy Spirit's outpouring on Gentiles, stands as a powerful testament to the Christ-centered fulfillment of God's redemptive plan. The Spirit's descent is not an arbitrary event but the promised gift from the ascended Christ, poured out because of His finished work on the cross and His triumph over sin and death (John 14:16-17 and Acts 2:33). The inclusion of Gentiles, validated by the Spirit's presence, directly fulfills Old Testament prophecies concerning the nations being drawn to the light of God's salvation through the Messiah (e.g., Isaiah 49:6). Jesus, through His death, broke down the "middle wall of partition" that separated Jew and Gentile, creating one new humanity reconciled to God in one body (Ephesians 2:14-16). The Holy Spirit's work in Acts 11:15 is the tangible manifestation of Christ's ongoing mission to gather His church from every tribe and tongue, demonstrating that the blessings of Abraham, which culminate in Christ, are now extended to all who believe, regardless of their ethnic origin (Galatians 3:14). Thus, the Spirit's falling on Gentiles is a glorious confirmation that Christ's universal reign has begun, and His Kingdom is open to all who call upon His name.