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Acts 11

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And the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God.

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

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Saying, Thou wentest in to men uncircumcised, and didst eat with them.

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But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,

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I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:

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Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

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And I heard a voice saying unto me, Arise, Peter; slay and eat.

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But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.

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But the voice answered me again from heaven, What God hath cleansed, that call not thou common.

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And this was done three times: and all were drawn up again into heaven.

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And, behold, immediately there were three men already come unto the house where I was, sent from Cesarea unto me.

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And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:

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And he shewed 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;

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Who shall tell thee words, whereby thou and all thy house shall be saved.

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And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

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Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

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Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

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When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

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Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

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And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

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

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Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

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Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

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For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.

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Then departed Barnabas to Tarsus, for to seek Saul:

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And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

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And in these days came prophets from Jerusalem unto Antioch.

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And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cesar.

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Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea:

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Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

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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.