Acts 11:2

KJV

And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

KJV (with Strong's)

And {G2532} when {G3753} Peter {G4074} was come up {G305} to {G1519} Jerusalem {G2414}, they that were of {G1537} the circumcision {G4061} contended {G1252} with {G4314} him {G846},

Complete Jewish Bible

but when Kefa went up to Yerushalayim, the members of the Circumcision faction criticized him,

Berean Standard Bible

So when Peter went up to Jerusalem, the circumcised believers took issue with him

American Standard Version

And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

Commentary

### 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
* **Literary Context:** This verse serves as the immediate aftermath and direct consequence of the transformative events detailed in [Acts 10](/acts/10 "Acts 10 - Peter's Vision and Cornelius's Conversion"). In that preceding chapter, Peter receives a divine vision instructing him not to call anything impure that God has made clean. Simultaneously, he is called to the house of Cornelius, a Roman centurion, where he preaches the Gospel. Astonishingly, the Holy Spirit falls upon Cornelius and his household, leading Peter to command their baptism, despite their uncircumcised status. This radical act, which defied deeply ingrained Jewish dietary and social customs, is the direct catalyst for the confrontation Peter faces upon his return to Jerusalem, as the news of his actions has evidently preceded him. The narrative immediately following [Acts 11:2](/acts/11-2 "Acts 11:2 - Peter's Confrontation in Jerusalem") details Peter's defense of his actions, recounting the entire sequence of events and the undeniable divine intervention.
* **Historical & Cultural Context:** The early Christian movement emerged from a predominantly Jewish context, where the covenant sign of circumcision, adherence to the Mosaic Law, and dietary restrictions were central to Jewish identity and their relationship with God. For centuries, Gentiles were considered "unclean" and outside the covenant, unless they fully converted to Judaism, which included circumcision. The "circumcision party" or "those of the circumcision" (often associated with the Pharisees who became believers, as seen in [Acts 15:5](/acts/15-5 "Acts 15:5 - The Jerusalem Council Debate")) represented a significant and influential faction within the early church in Jerusalem. Their contention with Peter stemmed from a sincere, albeit misguided, belief that salvation and full inclusion in the Christian community required Gentiles to first become proselytes to Judaism. This deeply held conviction led to a major theological and cultural clash, as Peter's actions directly challenged the traditional boundaries of God's people.
* **Key Themes:** [Acts 11:2](/acts/11-2 "Acts 11:2 - The Contention over Gentile Inclusion") powerfully underscores several critical themes pervading the book of Acts. Firstly, it highlights the **Internal Conflict and Theological Debate** within the nascent church, demonstrating that even Spirit-filled believers grappled with profound disagreements over doctrine and practice. Secondly, it brings to the forefront the crucial issue of **Jewish-Gentile Relations** and the breaking down of traditional barriers, a central theme throughout Acts as the Gospel expands beyond its Jewish origins. Peter's experience foreshadows the broader challenges and eventual resolution concerning Gentile inclusion, culminating in the pivotal [Jerusalem Council recorded in Acts 15](/acts/15 "Acts 15 - The Jerusalem Council"). Finally, the verse subtly points to the **Sovereign Expansion of the Gospel**, as God's plan to include all nations, regardless of ethnic or cultural background, unfolds through the Holy Spirit's guidance, often in ways that challenge human preconceptions.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Contended (Greek, _diakrínō_):** This verb signifies "to separate thoroughly," implying a strong dispute, argument, or even a critical judgment. It suggests not merely a mild disagreement but a sharp, decisive opposition, indicating that the circumcision party was actively challenging Peter's conduct and perhaps even his authority. The word can also carry the nuance of "discriminating" or "wavering," but in this context, it clearly points to a forceful confrontation and a critical assessment of Peter's actions.
* **Come up (Greek, _anabaínō_):** From the Greek words for "up" (anā) and "to go" (baínō), this term literally means "to go up" or "ascend." Its use here is significant as Jerusalem was geographically elevated, requiring an ascent for anyone traveling there, particularly from the coastal city of Caesarea. This seemingly simple word highlights Peter's journey and return to the spiritual and administrative center of the early church, where he would be accountable for his actions.
* **Circumcision (Greek, _peritomḗ_):** This term refers to the ritual practice of circumcision, a physical sign of the covenant God made with Abraham and his descendants ([Genesis 17:9-14](/genesis/17-9-14 "Genesis 17:9-14 - The Covenant of Circumcision")). In this context, "they that were of the circumcision" refers to a specific group of Jewish believers who strongly emphasized the continued necessity of this rite and adherence to the Mosaic Law for full inclusion in God's people, including Gentile converts to Christianity. It denotes a party or faction defined by their strict adherence to this traditional Jewish marker of identity.

#### Verse Breakdown
* **"And when Peter was come up to Jerusalem,"**: This clause establishes the setting and Peter's return to the spiritual and administrative heart of the early Christian movement. His journey "up to Jerusalem" signifies his re-entry into the sphere of influence of the apostles and elders, where accountability for his recent actions in Caesarea would be expected. The phrase implies a formal return to the central authority.
* **"they that were of the circumcision"**: This identifies Peter's accusers. This group represents a conservative faction within the early church, composed of Jewish believers who held firm to the belief that Gentile converts must undergo circumcision and adhere to the Mosaic Law to be considered full members of God's covenant people and, by extension, the Christian community. Their identity is defined by their adherence to this foundational Jewish practice.
* **"contended with him,"**: This final clause describes the immediate reaction Peter faced. The word "contended" (diakrínō) indicates a strong, critical dispute or argument. It was not a casual inquiry but a forceful challenge, revealing the depth of their disagreement and concern over Peter's association with and baptism of uncircumcised Gentiles. This contention sets the stage for Peter's detailed defense in the subsequent verses.

#### 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](/acts/15 "Acts 15 - The Jerusalem Council"), 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.

* [Acts 15:1-11](/acts/15-1-11 "Acts 15:1-11 - The Jerusalem Council's Debate")
* [Galatians 2:11-14](/galatians/2-11-14 "Galatians 2:11-14 - Peter's Hypocrisy at Antioch")
* [Ephesians 2:11-22](/ephesians/2-11-22 "Ephesians 2:11-22 - Christ Our Peace")

### 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
* **What "circumcision parties" or traditional strongholds might exist within the church today that hinder its mission or inclusivity?**
* **How do I respond when confronted with new understandings of God's will that challenge my long-held beliefs or traditions?**
* **In what ways can I practice gracious dialogue and patient explanation when faced with disagreements among fellow believers?**

### 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](/acts/15 "Acts 15 - The Jerusalem Council").

### 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](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace, Breaking Down Walls") 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](/matthew/28-19 "Matthew 28:19 - The Great Commission")). 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](/galatians/5-6 "Galatians 5:6 - Faith Working Through Love") and [Galatians 6:15](/galatians/6-15 "Galatians 6:15 - New Creation in Christ") 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 10:45

And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

Acts 15:5

But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command [them] to keep the law of Moses.

Galatians 2:12

For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

Galatians 2:14

But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before [them] all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

Acts 21:20

And when they heard [it], they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

Acts 21:23

Do therefore this that we say to thee: We have four men which have a vow on them;

Acts 15:1

¶ And certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.