Atos 11
Bob Utley · You Can Understand the Bible
Atos 11:1-18
11:1 This verse implies that the church in Jerusalem's leadership was surprised at this turn of events. They were shocked and not fully supportive! They had not understood the Great Commission (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) to include pagans. This same phrase occurs in Acts 8:14 at Samaritan's (i.e. "half Jews") receiving the gospel. ▣ "brethren" This is an early title for believers which emphasizes our corporate family identify (cf. Acts 1:15; 6:3; 9:30; 10:23; 11:1,12, 29; 12:17; 14:2; 15:1,3,22,23,32-33,40; 16:2,40; 17:6,10,14; 18:18,27; 21:7, 17; 22:5; 28:14-15). To be a Christian is to be a part of a family (cf. 1 Cor. 12:13; Gal. 3:28; Col. 3:11). At this point in time many in the church in Jerusalem thought it referred to Jewish believers only. SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE ▣ "throughout Judea" This shows the geographical limitations of the church up to the time. Even after many years the church had not moved beyond its cultural boundaries. Jesus' command in Acts 1:8 had not been obeyed! It is "almost" parallel to Genesis 10-11. ▣ "Gentiles also had received the word of God" This is AORIST MIDDLE (deponent) INDICATIVE. It shows the necessity of a personal reception of the gospel message (cf. John 1:12; 3:16; Rom. 10:9-13 Eph. 2:8-9). The phrase "the word of God" is parallel to "the gospel." The OT universal promises/prophecies are being fulfilled. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: RECEIVE SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," "CALL UPON"? SPECIAL TOPIC: THE GOSPEL 11:2 "When Peter came up to Jerusalem" Apparently the problem with the Gentile mission which continues in Acts 15 was a recurring problem for the Jerusalem leadership of the early church. Many of the converts to Christianity were still very nationalistic (cf. Acts 15:5; 21:18-26; and the book of Galatians). "those who were circumcised" "those of the circumcision" NRSV, NJB "the circumcised believers" "those who were in favor of circumcising Gentiles" "the champions of circumcision" "those who were of Jewish birth" "those who upheld the circumcision" This phrase is used in several different senses: in Acts 10:45 to describe Peter's six Jewish companions here, it refers to a group of believers in the church at Jerusalem (cf. Acts 11:18 or 15:5) in Galatians it refers to believers from the Jerusalem church (cf. Acts 2:12) as well as Jewish unbelievers (cf. Gal. 1:7; 2:4; 5:10,12) There is no question about the sincerity of these believers, nor the logic of their position. However, the radical nature of the gospel had opened the door to all people totally unconnected to the Mosaic Law (i.e. Rom. 3:21-31) This is a message (grace, not performance, brings salvation) many modern legalist believers need to hear and heed! See full note at Acts 7:8 about circumcision. SPECIAL TOPIC: CIRCUMCISION NASB, REB "took issue" NKJV, Peshitta "contended" NRSV, TEV "criticized" "protested" This is an IMPERFECT MIDDLE INDICATIVE. This grammatical form can denote repeated action in past time or the beginning of an action. Notice these believing traditionalists took issue with Peter, not with the gospel. They did not see that this was a gospel issue. SPECIAL TOPIC: GREEK GRAMMATICAL TERMS 11:3 "You went to uncircumcised men and ate with them" Obviously, Peter is not the unchallenged leader. Grammatically, this verse can be a statement or a question (NRSV). This issue of table fellowship was very important to Jewish people (note Acts 15:29). This may be the very issue behind the food laws of Leviticus 11. Jews were not to share any social event with Canaanites. Eating in the Ancient Near East was a kind of covenant of fellowship. Jesus had been accused of a similar breach of tradition in Matt. 9:11; 11:19; Luke 5:30; 15:2. Peter struggled with this issue in his ministry (cf. Gal. 2:12). This was such a sensitive issue for these first believers. It is so hard to rethink traditions, culture, and personal preferences, but the gospel demands that we do (cf. 1 Cor. 12:13; Gal. 3:23-29; Col. 3:11). The Jew vs. Gentile model of the OT has been totally replaced with the believer vs. unbeliever model! SPECIAL TOPIC: OT FOOD LAWS SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? 11:4-18 Peter recounts his experience at Simon's and Cornelius' houses (Acts 10) for the Jewish leaders at Jerusalem. This repetition (cf. the Jerusalem Council in Acts 15) is Luke's way of showing how important this issue (world evangelization) was for the life of the church. This was a theological watershed moment! See my full notes at Acts 10. 11:4 "in orderly sequence" "in order from the beginning" "step by step" "a complete account" "the details point by point" "as they had happened" "one after another" The word kathexēs is used in the NT only by Luke (cf. Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23). It has the connotation of explaining something in a logical, temporal, or sequential order. This fits Luke's research method (cf. Luke 1:1-4), personality, and professional training (physician). 11:6 "fixed my gaze on it" See note at Acts 1:10. 11:12 "without misgivings" NKJV, Peshitta "doubting nothing" "not to make a distinction" "without hesitation" "have no hesitation" There are several Greek manuscript variants connected to the TENSE of this PARTICIPLE . PRESENT MIDDLE from Acts 10:20 AORIST MIDDLE in MSS P 74 , אi 2 , B) It is even omitted in the Greek manuscripts P 45 , D, and some Old Latin and one Syrian version. Scribes tended to make parallels agree. As with most of the textual variants in the NT, these do not affect the meaning of the phrase. The UBS 4 put the AORIST MIDDLE PARTICIPLE in the text but gives it a "C" rating (difficulty in deciding). SPECIAL TOPIC: TEXTUAL CRITICISM 11:13 Angels often bring messages to humans in the NT. Zechariah ‒ Luke 1:13-20 Mary ‒ Luke 1:26-28 Philip ‒ Acts 8:26 Cornelius ‒ Acts 10:3-7; 11:13 Peter ‒ Acts 12:7-11 Paul ‒ Acts 27:23 For a good brief discussion of "angels," see Millard Erickson, Christian Theology, 2 nd ed. pp. 457-475. 11:14 "will be saved" Cornelius' piety and generosity did not make him a Christian! He and his family and friends are saved by faith in Christ! SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION 11:15 This verse is theologically crucial in seeing the purpose of the repeated Pentecostal experience in Acts. God used the inaugurating experience in Jerusalem to show His acceptance of other racial, geographical, and cultural groups (cf. Acts 11:17). The experience was not only for Cornelius, but for Peter the accompanying Jewish believers the church in Jerusalem 11:16 "I remembered the word of the Lord" This is an allusion to Jesus' words in Matt. 3:11; Acts 1:5. This shows the pattern of the early Apostles' approach to theology: quote Jesus use Jesus' example quote the OT Peter is establishing that the Lord Himself foresaw this development (i.e. sign). SPECIAL TOPIC: Lord (adon and kurios) 11:17 "if" This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to be true from the author's perspective or for his literary purposes. ▣ "God gave to them the same gift" This, like Acts 11:15, refers to the Pentecost experience (cf. Acts 2:1-4; 8:15; 10:46; 15:8). Whatever occurred in Acts 2 repeats several times to show God's acceptance of new people groups. Salvation, like the Spirit, is also a gift from God (cf. Rom. 3:24; 5:15-17: 6:23; Eph. 2:8). SPECIAL TOPIC: SPEAKING IN TONGUES SPECIAL TOPIC: SPIRIT (gift of. . .) ▣ "after believing in the Lord" The gospel must be received (cf. Acts 11:1; John 1:12; Eph. 2:8-9). Notice how Acts 11:17 asserts both the sovereignty of God (i.e. v. 18) and the mandated human response. There are several PREPOSITIONS in the NT used to describe faith in Jesus: epi = on (here) eis = into en = in hoti = statement about Jesus DATIVE CASE without PREPOSITION This variety seems to imply that there was no specific grammatical form connected to "believe" (pisteuō). Usually the personal, volitional aspect is emphasized (except for hoti, which means the content of the gospel or doctrines). Jesus is a person to be welcomed! SPECIAL TOPIC: FAITH, BELIEVE, or TRUST SPECIAL TOPIC: JOHN'S USE OF BELIEVE WITH PREPOSITIONS 11:18 "they quieted down and glorified God" Peter's testimony not only stopped the negative atmosphere, but it engendered praise! Most of these early leaders and believers were teachable and flexible. They were willing to adjust their theology and follow God's lead. ▣ "God has granted to the Gentiles also the repentance that leads to life" There are several passages in the NT that imply that the sovereign God is the source of repentance as well as grace (cf. Acts 5:31, 11:18; 2 Tim. 2:25). The theological issue related to this phrase is, "How is the sovereignty of God related to salvation versus the demanded response of humans?" Are faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) human responses or gifts from God? There are texts which strongly imply that they are a gift from God (cf. Acts 5:31; 11:18; Rom. 2:4; and 2 Tim. 2:25). Since I believe that all Scripture is inspired (cf. 2 Tim. 3:16), then one must compare all texts related to any theological issue and not succumb to a proof-text or denominational method. It is obvious that the one true God is in control of all things! Acts emphasizes this over and over. However, He has chosen to relate to His highest creation by means of covenant. God always takes the initiative and sets the agenda, but mankind must respond and continue to respond. It is never an either/or question. It is always a both/and relationship. See my comments at Acts 5:31 and 2 Tim. 2:25. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: REPENTANCE (NT) SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes)
Atos 11:19-26
11:19-30 These verses seem to be a historical flashback and a theological summary. They connect to Acts 8:4. 11:19 "those who were scattered because of the persecution" We have several early examples of these persecutions in Acts (cf. Acts 5:17ff; 6:8-15; 8:1-3; 9:1-2). Stephen's understanding of the radical implication of the gospel forced all the Jewish believers in Palestine to reassess their faith and the purpose of the gospel (i.e. Acts 1:8; Luke 24:6-7; Matt. 28:19-20). ▣ "Antioch" Antioch was the third largest city of the Roman Empire after Rome and Alexandria, Egypt. It was the capital of Syria and it had a large Jewish population. It was well known for its university life and its sexual immorality. It was also famous worldwide for its chariot racing. It will become the second major center of Christianity after Jerusalem. ▣ "speaking the word to no one except to Jews alone" This shows that the early church was not certain whether preaching to the Gentiles was appropriate. The conservative believers would quote the words of Jesus in Matt. 10:5, while the visionaries would quote Matt. 28:18-20 or Acts 1:8. This theological issue will resurface in Acts 15. 11:20 "men of Cyprus and Cyrene" These are the same Greek-speaking Jewish believers as in Acts 6-8, who began to preach the universal implications of the Christian gospel in Jerusalem. Barnabas was also from this geographical area. ▣ "to Greeks" This word (Hellēn) normally refers to Gentiles (cf. Acts 14:1; 16:1,3; 18:4; 19:10,17; 20:21; 21:28). However, in Acts 17:4 it refers to Gentiles who were connected to the synagogues (God-fearers), but not members (i.e. proselytes). The question is, "Who is Luke referring to as being preached to." Greek-speaking Jews as in Acts 6:1 and 9:29 (Hellēnists) Gentiles related to the synagogue (Hellēn) full Gentiles (cf. TEV, NJB) With all the commotion this caused, possibly the term refers to those who spoke Greek; some might be Jews of the Diaspora, and others full Gentiles. See full technical note in Bruce Metzger, A Textual Commentary on the Greek New Testament, pp. 386-389. ▣ "preaching the Lord Jesus" This is a PRESENT MIDDLE PARTICIPLE of the VERB from which we get the English term "evangel" and evangelism." Their message was not about OT laws and procedures, but about Jesus of Nazareth as the Messiah. SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: CHRIST JESUS AS LORD 11:21 "the hand of the Lord was with them and a large number who believed turned to the Lord" This is another summary statement of the great movement of God through evangelistic preaching. Finally Acts 1:8 was being fulfilled (cf. Acts 11:24b). ▣ "the hand of the Lord" This is an OT idiom for the acknowledgment of YHWH's presence and power for the accomplishing of His purpose in human activity (cf. 2 Sam. 3:12) an OT anthropomorphic idiom. YHWH is an eternal spirit present through time and creation. He does not have a physical body. However, the only vocabulary humans have to speak of anything personal is physical, human terms. We must remember the limits of fallen, temporal, earth-bound human language. It speaks of the spiritual realm in metaphors, analogies, and negations. It expresses truth, but in non-exhaustive ways. God is far greater than our ability to know and express. He communicates truly to us, but not exhaustively. We can trust the Bible as God's self-revelation, but we must realize God is greater still! Human language both reveals and limits! SPECIAL TOPIC: GOD DESCRIBED AS HUMAN SPECIAL TOPIC: HAND ▣ "Lord" It is interesting to note that the term "Lord" (Kurios) is used in the first of this verse to refer to YHWH (cf. LXX Exod. 3:14; 2 Sam. 3:12; Isa. 59:1, see SPECIAL TOPIC: Lord [adon and kurios]). However, in the latter part of the verse it is used to refer to Jesus Christ. This transference of titles is a common literary technique of the NT authors to assert the Deity of Jesus. Notice where Paul quotes OT texts referring to YHWH and applies them to Jesus (i.e. Rom. 10:13; 1 Cor. 2:16; Phil. 2:10-11). SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "who believed" Notice the two aspects of salvation. the hand of the Lord (YHWH/Jesus) humans had to believe and turn to Him by faith both are required SPECIAL TOPIC: BELIEVE OR TRUST SPECIAL TOPIC: COVENANT ▣ "turned to the Lord" In the OT "turning" was a major Hebrew term for "repentance" (shub). New Testament salvation, like OT salvation, is a turning from self and sin (repentance) turning to God; in the NT to God in Christ SPECIAL TOPIC: REPENTANCE (OT) 11:22 "Barnabas" Barnabas is a major figure in the book of Acts (cf. Acts 4:36-37; 9:27). His name is used in the sense of encourager, which is obvious in Acts 11:23. The church in Jerusalem was still uncomfortable about Gentile inclusion! SPECIAL TOPIC: BARNABAS 11:23 It is interesting to notice that when Barnabas saw the active presence of God's grace through the Spirit (as manifestation similar to Pentecost), he encouraged all of them to remain in faith. This clearly shows the need for diligence on the part of God's people for purposeful perseverance. The Jews and the church were very concerned about the immoral cultural context of paganism. The gospel was not only a free gift of salvation, but a call to godliness (cf. Matt. 5:48; Rom. 8:28-29; 2 Cor. 3:18; Gal. 4:19; Eph. 1:4; 4:1; 1 Thess. 3:13; 4:3; 1 Pet. 1:15). God wants a people who reflect His character to a lost world. The goal of Christianity is not only heaven when we die, but Christlikeness now so that others may come to faith in Christ! SPECIAL TOPIC: PERSEVERANCE SPECIAL TOPIC: SANCTIFICATION 11:24 "he was a good man, and full of the Holy Spirit and of faith" This description of Barnabas is very similar to the Greek-speaking Jewish believers (the Seven) of Acts 6:3, 5. The early church was full of men like this! Oh that it may be true of our day, our culture, our church! See full note at Acts 5:17. SPECIAL TOPIC: FILLED 11:25 "And he left for Tarsus to look for Saul" This VERB in the Egyptian Koine papyri (but not the LXX; see Moulton and Milligan, The Vocabulary of the Greek Testament) implies that Saul was not easy to find. Only Luke uses this term in the NT (cf. Luke 2:44,45; Acts 11:25).These silent years are apparently referred to in Gal. 1:21. The exact time frame is uncertain, but it was approximately ten years. 11:26 "church" See SPECIAL TOPIC: CHURCH (ekklēsia) ▣ "he brought him to Antioch. . .the disciples were first called Christians in Antioch" At first "Christian" was a derogatory reference to believers coined by pagans. Surprisingly this is a rare title in the NT (only here; Acts 26:28; and 1 Pet. 4:16). The word's formation (ending ianos) follows the pattern the formation of a term for those who support and follow; Herod (and his family) are called "Herodians" (cf. Mark 3:6; 12:13; Matt. 22:16). Its use in this Hellenistic environment shows how the title for Messiah (Hebrew) translated Christ in Greek has become a name for Jesus' followers (Christians). In this Hellenistic setting, it is possible that the term was given by governmental officials to differentiate Jews from Jewish believers.
Atos 11:27-30
11:27 "prophets" Prophets are mentioned several times in the NT (cf. Acts 13:1; 15:32; 21:10; 1 Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10). It is not always certain whether their function is primarily foretelling, as here (cf. Acts 21:10-11) forth-telling, as in 1 Corinthians 14 and Acts 2:17 (cf. Acts 13:6; 15:32; 1 Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10) In the OT prophets are seen as the messengers of God, explaining His revelation; however, NT prophets are not the mediators of God's revelation. This is reserved to NT authors, most of whom were Apostles or those related to an Apostle (Mark, Luke) . The NT gift of prophecy must be limited. Inspired revelation has ceased (i.e. "the Faith," cf. Jude 3 and 20). SPECIAL TOPIC: PROPHECY (NT) ▣ "came down from Jerusalem" Antioch in Syria is north of Jerusalem, but in Jewish theology, everything is "down" from the temple in Jerusalem. So, this is a theological idiom more than a compass direction. 11:28 "great famine all over the world. . .Claudius" This geographical hyperbole refers to the Roman Empire (cf. Acts 17:6, 31; 19:27; 24:5). Claudius reigned from A.D. 41-54. He followed Caligula and preceded Nero. There were several severe famines during his reign (cf. Suetonius, Life of Claudius 18:2). The worst famine for Palestine was sometime between A.D. 44-48, according to Josephus, Antiq. 20.5.2. The end of v. 28 may be an editorial comment by Luke (NET Bible). 11:29 "in the proportion that any of the disciples had means, each of them determined to send a contribution" This is one of the major strategies of the Gentile churches, to promote fellowship with their sister church in Jerusalem. This would set a pattern in Paul's churches (cf. Acts 24:17; Rom. 15:2-28; 1 Cor. 16:1-4; 2 Cor. 8-9; Gal. 2:10). 11:30 "sending it. . .to the elders" This is the first mention of church "elders" (cf. Acts 14:23; 15:2,4, 6, 22,23; 16:4; 20:17; 21:18). The term "elders" is synonymous with the terms "overseers," "bishops," and "pastors" (cf. Acts 20:17,28 and Titus 1:5,7). The term elder (presbuteros) has an OT tribal background, while overseer (episkopos) has a Greek city-state governmental background. Apparently, this refers to a specific group of leaders in the Jerusalem church (cf. Acts 15:2,6,22,23). The more Jewish portions of the NT, like James and Hebrews, still use the Jewish understanding of older, local leaders, but not necessarily pastors. SPECIAL TOPIC: CHURCH POLITY SPECIAL TOPIC: BISHOPS/OVERSEERS ▣ "of Barnabas and Saul" There is much discussion as to whether the visit to Jerusalem mentioned in Gal. 2:2,10 is referring to this visit or to the Jerusalem Council which is mentioned in Acts 15. We know so little of Paul's early life and ministry. See list of Paul's visits to Jerusalem at Acts 9:26. SPECIAL TOPIC: BARNABAS