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Acts 11

Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God.

So when Peter went up to Jerusalem, the circumcision party criticized him, saying,

“You went to uncircumcised men and ate with them.”

But Peter began and explained it to them in order:

“I was in the city of Joppa praying, and in a trance I saw a vision, something like a great sheet descending, being let down from heaven by its four corners, and it came down to me.

Looking at it closely, I observed animals and beasts of prey and reptiles and birds of the air.

And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’

But I said, ‘By no means, Lord; for nothing common or unclean has ever entered my mouth.’

But the voice answered a second time from heaven, ‘What God has made clean, do not call common.’

This happened three times, and all was drawn up again into heaven.

And behold, at that very moment three men arrived at the house in which we were, sent to me from Caesarea.

And the Spirit told me to go with them, making no distinction. These six brothers also accompanied me, and we entered the man’s house.

And he told us how he had seen the angel stand in his house and say, ‘Send to Joppa and bring Simon who is called Peter;

he will declare to you a message by which you will be saved, you and all your household.’

As I began to speak, the Holy Spirit fell on them just as on us at the beginning.

And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’

If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?”

When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.”

Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews.

But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus.

And the hand of the Lord was with them, and a great number who believed turned to the Lord.

The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose,

for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

So Barnabas went to Tarsus to look for Saul,

and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians.

Now in these days prophets came down from Jerusalem to Antioch.

And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world (this took place in the days of Claudius).

So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea.

And they did so, sending it to the elders by the hand of Barnabas and Saul.

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Acts 11

The Jerusalem church's objection to Peter's eating with uncircumcised Gentiles reveals that the early Jewish believers are not yet convinced of the radical inclusivity that the Spirit enacted at Caesarea, and Peter's retelling of the Cornelius episode—especially his point that the Spirit fell on them just as on us at Pentecost—provides the apostolic warrant for Gentile fellowship. The Antioch church, founded by scattered believers, becomes the first place where believers are called Christians, and Luke's designation of this Gentile-inclusive community by the name later applied to all believers signals that Antioch, not Jerusalem, will become the launching pad for the gentile mission. Agabus's prophecy of a great famine (which historically occurred during Claudius's reign) and the Antioch church's relief offering to Jerusalem establish economic reciprocity and spiritual unity between the Gentile mission and the Jewish mother church, preventing the schism that might otherwise have developed. The narrative demonstrates that the Spirit's work in founding a Gentile church is balanced by the Spirit's call to remember the Jewish believers and to maintain solidarity across the cultural and economic divide.

Acts 11:17

'So if God gave them the same gift he gave us who believed in the Lord Jesus Christ, who was I to think that I could stand in God's way?'—Peter's rhetorical argument (epi ti ēmyn to theon kōlyein, 'who was I to resist God?') appeals to divine sovereignty; to refuse Gentiles baptism would be to resist God's own action. The 'same gift' (to ison dōron, 'equal gift') establishes parity and eliminates hierarchy. Peter's humility ('who was I') acknowledges that apostolic authority is subordinate to divine action.

Acts 11:18

When they heard this, they had no further objections and praised God, saying, 'So then, God has granted even the Gentiles repentance unto life.'—the apostles' acceptance ('had no further objections,' hēsychazan, literally 'quieted down,' 'became silent') indicates rational conviction; Peter's causal chain is irrefutable. Their praise ('doxazon ton theon, 'glorified God') shows religious joy at grace's universalization. The phrase 'repentance unto life' (metanoia eis zōēn) indicates that genuine transformation leads to eternal life; inclusion is real inclusion.

Acts 11:19

Now those who had been scattered by the persecution in connection with Stephen traveled as far as Phoenicia, Larnaca and Antioch, telling the message only to Jews.—the shift from Jerusalem persecution to Phoenician evangelism traces dispersion's effect; persecution is the seed of the gospel (martys = witness). The limitation 'only to Jews' (monon tois Hellēnizosin Ioudaiois, 'only to those Hellenistic Jews') shows that the Gentile mission is not yet universal; believers still observe ethnic boundaries.

Acts 11:20

Some of them, however, were men from Cyprus and Cyrene, who went to Antioch and began to speak to Greeks as well.—the innovation (Greek: Hellēnistas or simply Ellēnes, 'Greeks'/'Hellenists'—the text's ambiguity here is significant) marks the first deliberate Gentile mission. The agents are diaspora believers (from Cyprus and Cyrene, both outside Judea), suggesting that geographical distance from Jerusalem's conservatism enables bolder missions. Antioch, a major Hellenistic city, becomes the crucible of Gentile Christianity.

Acts 11:21

The Lord's hand was with them, and a great number of people believed and turned to the Lord.—the 'Lord's hand' (cheir kyriou, 'the hand of the Lord') is Old Testament language for God's active, powerful intervention. The great number ('hikanos arithmos') suggests movement, not isolated conversions; Antioch becomes a converting community. 'Turned to the Lord' (epistrephō pros ton kyrion) is repentance-language; the Greek world is turning toward Jesus.

Acts 11:22

News of this reached the ears of the church at Jerusalem, and they sent Barnabas to Antioch.—the Jerusalem church's response is supervisory; Barnabas, not Peter or John, is sent as investigator/envoy. The choice of Barnabas (the encourager, Acts 4:36) suggests Jerusalem's openness to affirming new development. Antioch's distance from Jerusalem (about 300 miles) required sustained communication and delegation.

Acts 11:23

When he arrived and saw the evidence of the grace of God, he was glad and encouraged them all to remain true to the Lord with all their hearts.'—Barnabas's observation ('saw the evidence,' ide ten charin...tou theou) affirms the authentic work; grace is evident in conversions. His encouragement (parakaleō, 'exhort,' 'strengthen') focuses on perseverance in faith ('remain true with all their hearts'). Barnabas becomes the mediator between Jerusalem and the emerging Gentile church.

Acts 11:24

He was a good man, full of the Holy Spirit and of faith, and a great number of people were brought to the Lord.—Barnabas's character is sketched: goodness (agathos), Spirit-fullness, faith. These inner qualities produce outer fruit (numerical growth); the church multiples through his presence. Barnabas embodies the enabling of the laity; he holds no office except apostolic recommendation.

Acts 11:25

Then Barnabas went to Tarsus to look for Saul,—Barnabas's search for Saul (seeking him in Tarsus, his hometown) indicates that Saul has been largely absent from the narrative since his escape to Tarsus (9:30). Barnabas's knowledge of Saul's value and location suggests ongoing networks and perhaps prior relationship.

Acts 11:26

and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch.—Saul and Barnabas's year-long teaching ministry (didaschō, 'teach,' implies systematic instruction) produces numerical growth; they are co-laborers. Most significantly, 'the disciples were called Christians first at Antioch' (chrēmatisai to onoma Christianoi prōton en Antiocheia)—the title 'Christian' (adherent of Christus) first appears here, a name likely given by outsiders, yet embraced by believers. The location (Antioch, a Hellenistic city) makes sense; the term distinguishes Jesus-followers from Jews and from other sects.

Acts 11:27

During this time some prophets came down from Jerusalem to Antioch.—the prophets (prophētai) are itinerant charismatic figures; their 'coming down' from Jerusalem to Antioch shows inter-church communication and the movement of prophetic ministry. Prophets function as covenant-enforcer voices, bringing Jerusalem's perspective to the emerging Gentile church.

Acts 11:28

One of them, named Agabus, stood up and through the Spirit predicted that a severe famine would spread over the entire Roman world. (This happened during the reign of Claudius.)—Agabus (Greek: Agabos, possibly echoing Hebrew Ahab/Habakkuk) is identified as a prophet; his word 'through the Spirit' (dia tou pneumatos) is Spirit-utterance. The prediction of famine 'over the entire Roman world' (epi tēn oikoumenēn holēn) is historically attested (the Claudian famine, AD 41-54, occurred during Claudius's reign, 41-54 AD). Luke's parenthetical note establishes historical correlation and validation of prophetic speech.

Acts 11:29

The disciples, each according to his ability, decided to provide help for the brothers and sisters living in Judea.—the church's response to prophetic word is immediate and practical: material relief. The phrase 'each according to his ability' (katho tis eporeueto, literally 'as anyone was able') echoes communist-ideal language from Acts 2:44; economic sharing flows from eschatological expectation. 'Brothers and sisters living in Judea' emphasizes familial obligation across geographic distance.

Acts 11:30

This they did, sending their gift to the elders by Barnabas and Saul.—the practical action (sending relief) is mediated through Barnabas and Saul, establishing their official standing as delegated representatives. The 'elders' (presbyteroi, the Jerusalem church's leadership structure) receive the gift. The relief act (apostolē, 'sending' of aid) becomes a paradigm of koinōnia (fellowship/mutual aid) across the early church and establishes Saul/Paul's later role in the Jerusalem collection.

Acts 11:15

'As I began to speak, the Holy Spirit came on them as he had come on us at the beginning.'—Peter's declaration establishes equivalence: the Spirit's falling on Gentiles matches the Spirit's falling on Jewish believers at Pentecost (the 'beginning'). The parallelism (hōsper kai eph' hēmas en archē) is explicit; there is no tiered salvation, no Spirit reserved for Jews.

Acts 11:10

'This happened three times, and then it was all drawn up to heaven again.'—the triple repetition is reiterated; Peter emphasizes the completeness and finality (three times = exhaustive) of the vision-lesson. The ascent 'to heaven' (anespasthē...eis ton ouranon) shows the vision's celestial origin and departure.

Acts 11:16

'Then I remembered what the Lord had said: 'John baptized with water, but you will be baptized with the Holy Spirit.'—Peter's memory-work ('remembered,' mimnēskō) connects the present event to Jesus's resurrection word (Acts 1:5). The contrast—water (external, ritual) vs. Spirit (internal, transformative)—shows the gospel's fulfillment of John's prophecy. Both Jews and Gentiles now receive the eschatological baptism.

Acts 11:1

The apostles and the believers throughout Judea heard that the Gentiles also had received the word of God.—news travels from Caesarea back to Jerusalem; the entire Judean church learns that Gentiles have received the gospel. The phrase 'also had received' (kai ta ethnē exedexanto) emphasizes parity: Gentiles receive the same word as Jews. The information's swift dissemination shows early Christian networks of communication.

Acts 11:2

So when Peter went up to Jerusalem, the circumcised believers criticized him and said,—the 'circumcised believers' (hoi ek peritomēs, 'those from circumcision') represent a constituency concerned with maintaining Jewish identity and law-observance. Their criticism of Peter (diekrithēsan, 'disputed with him') indicates theological conflict over boundary-crossing. The scene anticipates the Jerusalem Council's later, more formal debate.

Acts 11:3

'You went into the house of uncircumcised men and ate with them.'—the charge focuses on table-fellowship (communio in sacris, sacred communion) with the ritually unclean. Eating with uncircumcised men violates the halakah (Jewish law interpretation) that many Jewish believers held. The accusation assumes shared ethnic Christian identity, suggesting some believers have not internalized Peter's vision.

Acts 11:4

Starting from the beginning, Peter told them the whole story:—Peter's defense (apologia) reiterates the Caesarea narrative, establishing that his actions were divinely directed. The phrase 'starting from the beginning' (archomenos) suggests systematic, chronological presentation; Peter will make the causal chain evident—vision leads to obedience leads to Gentile inclusion.

Acts 11:5

'I was in the city of Joppa praying, and in a trance I saw a vision. I saw something like a large sheet being let down from heaven by its four corners, and it came down to where I was.'—Peter's retelling preserves the vision's vividness; the descent of the sheet is emphasized (it 'came down' to him), establishing God's initiative. The prayer-context (11:5) frames the vision as an answer to prayer; spiritual receptivity opens the soul to revelation.

Acts 11:6

'I looked into it and saw four-footed animals of the earth, wild beasts, reptiles and birds of the air.'—Peter's enumeration includes 'wild beasts' (thereia, carnivorous animals), expanding on the Caesarea account. The totality of creatures suggests completeness; nothing is excluded from God's purview.

Acts 11:7

'Then I heard a voice telling me, 'Get up, Peter. Kill and eat.'—the command's directness and its legal violation create the test-moment; Peter's obedience to the voice over law marks the transcendence of revelation over precedent.

Acts 11:8

'I replied, 'Surely not, Lord! Nothing impure or unclean has ever entered my mouth.'—Peter's response shows his internalized purity-consciousness; his entire life of observance is invoked. The claim 'never... entered my mouth' (oydepote... eisēlthen eis to stoma mou) asserts lifelong fidelity to kashrut. His hesitation is not disobedience but the resistance of the righteous to apparent violation.

Acts 11:9

'The voice spoke from heaven a second time, 'Do not call anything impure that God has made clean.'—the 'voice from heaven' (phōnē...ek tou ouranou, literally 'voice from the sky') carries prophetic authority; it overrides human categories. The verb 'made clean' (katharizō, past tense) asserts completed action; God's purification is finished, not provisional.

Acts 11:11

'Right then three men who had been sent to me from Caesarea stopped at the house where I was staying.'—the 'right then' (exautes, 'immediately') shows divine timing; the messengers arrive precisely when the vision concludes. The 'three men' (treis andres) mirrors the triplet of the vision itself; three appears to be the signature of divine action. 'From Caesarea' (apo Kaisareias) grounds the narrative in historical fact.

Acts 11:12

'The Spirit told me to have no hesitation about going with them. These six brothers also went with me, and we entered the man's house.'—the Spirit's explicit word ('told me,' eipen moi to pneuma) overrides any remaining hesitation; divine guidance is direct and unambiguous. The 'six brothers' (hoi hex adelphoi, echoed as 'brothers' emphasizing kinship) are the witnesses from Joppa; they provide testimony to the Gentile conversion. The plural entry ('we entered') establishes corporate witnessing.

Acts 11:13

'He told us how he had seen an angel appear in his house and say, 'Send to Joppa for Simon who is called Peter.'—Cornelius's recounting of his vision to the assembled group becomes part of Peter's defense. The angel's command is repeated; its reiteration through multiple voices (angel → Cornelius → Cornelius's servants → Cornelius's household → Peter to the apostles) shows how revelation is transmitted through community testimony.

Acts 11:14

'He will bring you a message through which you and all your household will be saved.'—the promise of household salvation (sōthēsetai sy kai pas ho oikos sou) echoes Old Testament covenant language where covenants include the household. The message (logos) is the gospel; its power is salvific. The universality ('you and your household') suggests salvation as familial, corporate reality, not merely individual.