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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 the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them." After such great things, "they of the circumcision contended:" not the Apostles; God forbid. It means, they took no small offence. And see what they allege. They do not say, Why didst thou preach? but, Why didst thou eat with them? But Peter, not stopping to notice this frigid objection - for frigid indeed it is - takes his stand on that great argument, If they had the Spirit Itself given them, how could one refuse to give them the baptism?
Do you remark how they were not kindly disposed towards him? Saying, "Thou wentest in to men uncircumcised, and didst eat with them." Do you note what zeal they had for the Law? Not Peter's authority abashed them, not the signs which had taken place, not the success achieved, what a thing it was, the Gentiles having "received the word:" but they contended about those petty things. For if none of those signs had taken place, was not the success itself enough?
"And when he was come up to Jerusalem, they that were of the circumcision contended with him." When Peter was come up to Jerusalem, faithful Jews contended with him as to why he had gone in to men uncircumcised and had eaten with them. But he related truthfully by what vision he had been warned and what injunction he had received from the Divinity. Having heard that, all the people gave thanks to God because the Lord Christ had granted life-giving repentance and the gifts of the Holy Ghost to the Gentiles too.
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SUMMARY
Acts 11:2 captures a crucial moment of tension in the nascent Christian community as Peter returns to Jerusalem following his groundbreaking ministry to Cornelius, a Gentile centurion, in Caesarea. Upon his arrival, he is immediately confronted by a conservative faction of Jewish believers, often referred to as "those of the circumcision," who vehemently dispute his actions and association with uncircumcised Gentiles. This verse sets the stage for a significant theological debate within the early church regarding the terms of Gentile inclusion into God's covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Conflict and Characterization. The immediate confrontation described by "contended with him" establishes a clear Conflict between Peter and "they that were of the circumcision," highlighting the internal theological and cultural tensions within the early church. This conflict is central to the narrative of Acts, particularly concerning the expansion of the Gospel to Gentiles. Characterization is evident in the precise identification of Peter, the apostle chosen by God to open the door to the Gentiles, and "they that were of the circumcision," a group defined by their adherence to traditional Jewish law. This distinction sets up the ideological clash that Peter must navigate. Furthermore, the verse serves as a form of Foreshadowing, hinting at the larger, ongoing debate that would eventually lead to the significant Jerusalem Council in Acts 15, where the issue of Gentile inclusion would be formally addressed and resolved.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 11:2 vividly illustrates the profound theological tension inherent in the early church's transition from a purely Jewish sect to a universal movement. The "contention" over Peter's actions with Cornelius underscores the radical nature of God's inclusive plan, challenging centuries of deeply ingrained cultural and religious boundaries. It reveals that even Spirit-filled believers could struggle to fully grasp the implications of the New Covenant, particularly its universal scope. This incident is a microcosm of the larger struggle to reconcile Jewish tradition with the revolutionary truth that salvation in Christ transcends ethnic and legalistic distinctions, offered freely to all who believe.
REFLECTION AND APPLICATION
Acts 11:2 offers profound lessons for contemporary believers and the church today. It reminds us that growth, whether personal or corporate, often involves discomfort and the challenging of deeply held assumptions. Just as Peter was led by the Spirit to embrace a truth that defied his upbringing, we too are called to remain open to God's ongoing revelation and leading, even when it pushes us beyond our comfort zones or challenges our traditions. The "contention" highlights the importance of gracious dialogue and patient explanation in resolving internal disagreements, rather than resorting to division. Peter's willingness to recount his experience, guided by divine intervention, demonstrates the power of personal testimony and Spirit-led discernment in navigating theological disputes. Ultimately, this passage urges us to continually examine our own biases and cultural filters, ensuring that our understanding of the Gospel remains expansive, inclusive, and aligned with God's heart for all humanity, breaking down any barriers that might hinder genuine fellowship and the spread of the Good News.
Questions for Reflection
FAQ
Who were "they that were of the circumcision" mentioned in this verse?
Answer: "They that were of the circumcision" refers to a specific group of Jewish believers in Jerusalem who held a conservative theological viewpoint. They believed that for Gentiles to become true followers of Christ and fully integrated into the Christian community, they first needed to convert to Judaism, which included undergoing the rite of circumcision and adhering to the Mosaic Law. This group represented a significant faction within the early church, often seen as zealous for the Law, and they were concerned that Peter's actions with Cornelius undermined these foundational Jewish practices. Their stance led to significant theological debates, most notably addressed later at the Jerusalem Council in Acts 15.
CHRIST-CENTERED FULFILLMENT
Acts 11:2, with its depiction of conflict over Gentile inclusion, powerfully points to the Christ-centered fulfillment of God's redemptive plan. The contention highlights the radical nature of the new covenant established through Jesus Christ, which transcends the old covenant's emphasis on ethnic and ritualistic boundaries. In Christ, the dividing wall of hostility between Jew and Gentile has been broken down, as Ephesians 2:14-16 profoundly declares, creating "one new humanity in place of the two." Peter's experience with Cornelius, guided by the Holy Spirit, was a practical demonstration of Jesus' Great Commission to make disciples of "all nations" (Matthew 28:19). The very issue of circumcision, a central point of contention, is rendered obsolete by Christ's perfect sacrifice and the new creation in Him, as Galatians 5:6 and Galatians 6:15 affirm that "neither circumcision nor uncircumcision means anything; what counts is a new creation." Thus, the conflict in Acts 11:2 serves as a historical marker of the church's painful but necessary journey to fully grasp and embody the universal, inclusive, and liberating truth of the Gospel, rooted entirely in the finished work of Jesus Christ.