返回Chapter 11
Chapter 11
Chapter Eleven
Acts 11:1–10. The Apostles and the brethren who were in Judea heard that the Gentiles also had received the word of God. And when Peter came up to Jerusalem, those of the circumcision took issue with him, saying: you went in to uncircumcised men and ate with them. But Peter began to explain to them in order, saying: I was praying in the city of Joppa, and in a trance I saw a vision: a certain vessel was descending, like a great sheet, let down from heaven by its four corners, and it came down to me. I looked into it and, examining it, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. And I heard a voice saying to me: "Rise, Peter, kill and eat." But I said: "No, Lord, for nothing common or unclean has ever entered my mouth." And a voice answered me a second time from heaven: "What God has cleansed, do not call common." This happened three times, and everything was drawn up again into heaven.
You see what zeal they had concerning the law. They were not ashamed before Peter's dignity, nor the miracles that had taken place, nor that wonderful preparation that had been made for the reception of the word, but began to dispute about such trifles. Those of the circumcision disputed, not the apostles. And they do not say "why did you preach?" but "why did you eat?" Peter did not dwell on this trifle, but based himself on what was of great importance. If, he says, they received the Spirit, then how could one not impart this to them? By this defense he shows that he is in no way at fault, but the author of everything and in all things is God, to Whom he attributes all. Because, he says, He showed the vessel, and I objected to Him. And again He spoke, and I did not obey even then. The Spirit commanded me to go. I went without haste, and did not immediately perform the baptism, but again the Spirit accomplished everything.
"I heard a voice saying to me." The appearance of the sheet alone would have been sufficient to convince him; but to this, however, a voice was also added: "Rise, Peter, kill and eat."
"But I said: no, Lord." You see, says Peter, I did my part. This is an apology against what they said: "you went to uncircumcised men and ate with them." And he, nevertheless, defends himself, and does not use the authority of a teacher. Because the more meekly he answers them, the more he calms them.
Acts 11:11–18. And behold, at that very hour three men stood before the house in which I was, sent from Caesarea to me. The Spirit told me to go with them, doubting nothing. These six brothers also went with me, and we entered the man's house. He told us how he had seen the holy Angel in his house, who stood and said to him: "Send men to Joppa and summon Simon, who is called Peter; he will speak words to you by which you and all your household will be saved." And when I began to speak, the Holy Spirit fell upon them, just as upon us at the beginning. Then I remembered the word of the Lord, how He said: "John baptized with water, but you shall be baptized with the Holy Spirit." Therefore, if God gave them the same gift as He gave to us who believed in the Lord Jesus Christ, who was I to be able to hinder God? When they heard these things, they quieted down and glorified God, saying: So then, God has granted to the Gentiles also repentance unto life.
He could have said nothing that would have revealed his humility more than his appeal to the testimony of the brethren. He does not speak of what the Angel said to Cornelius: "your prayers and your alms" (Acts 10:14), nor does he recount the righteousness of this man, nor does he report that he did so because the Spirit sent him, that God commanded him, having called him from there through an Angel, but confirms with the words "These six brothers also went with me." Because this in itself was undeniable proof. But he is not content even with what was said above, and recalls also the saying of the Lord: "You shall be baptized with the Holy Spirit." Nothing new happened, he says, but only what He had foretold. But, they will say, there was no need even to baptize; yet baptism was performed. And he does not say "I commanded them to be baptized," but shows that he did nothing new. What we had, he says, they also received, for "God gave them the same gift as He gave to us." To shut their mouths, he says: "as to us." God does not allow, he says, that they should have less, if He gave an equal gift to those who believed. And he does not say "as to you," but "as to us." What do you find unworthy, when we call them partakers?
"Who was I to be able to hinder God?" Defending himself against his accusers, he strongly and harshly puts them to shame. I could not, he says, forbid this. From these words they became meek and fell silent. Do you see that thanks to Peter's speech to the people, everything turned out well when he recounted what had happened? From this time, at last, the doors were opened to the Gentiles for entry into the Church.
Acts 11:19–26. Meanwhile, those who had been scattered by the persecution that arose after Stephen traveled as far as Phoenicia and Cyprus and Antioch, preaching the word to no one except Jews. But some of them were Cypriots and Cyrenians, who, coming to Antioch, spoke to the Greeks, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number believed and turned to the Lord. News of this reached the church in Jerusalem, and they commissioned Barnabas to go to Antioch. When he arrived and saw the grace of God, he rejoiced and encouraged them all to remain faithful to the Lord with sincere hearts. For he was a good man, full of the Holy Spirit and of faith. And a considerable number of people were added to the Lord. Then Barnabas went to Tarsus to look for Saul, and when he found him, he brought him to Antioch. For a whole year they met with the church and taught a great number of people; and the disciples were first called Christians in Antioch.
No small service to Christianity was rendered by the persecution against Christians, because "all things work together for good to them that love God" (Rom. 8:28). For when Stephen was being killed, when Paul was twice in danger, when the apostles were scourged, then the Gentiles were being received into the Church. This Paul also says: "It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46).
"They spoke to the Greeks." Perhaps they were called Greeks because they did not know Hebrew.
The expression "the hand of the Lord was with them" shows that they were performing miracles. Do you see why miracles were needed now as well? So that they would believe.
"They commissioned Barnabas to go to Antioch." Why did they not write about this to Paul, but sent Barnabas? Because they did not yet know about the virtue of this man.
"He was a good man, full of the Holy Spirit and of faith." It is not the same thing to say that God is good and that a man is good. The former is good by essence, being the beginning and source of all good things, while a man is good not by essence, but by virtue.
"Then Barnabas went to Tarsus to look for Saul." Barnabas was a very good and simple and condescending man. He sought, says Luke, a fighter, a commander.
"For a whole year they met with the church and taught a great number of people." It is no small praise for the city that it, before all others, enjoyed his mouth for such a period of time.
"The disciples were first called Christians in Antioch." And this speaks of the success of Paul's preaching, when he raised Christianity here to such a height that it was possible to give Christians this name as a kind of distinguishing mark. Where three thousand believed, where five thousand, where such a multitude — yet there was nothing of the sort like this name, but people were simply called those of "the Way." Here, however, they were first deemed worthy of this name. It is remarkable that Antioch was especially deemed worthy of the chief primatial see precisely because there Christians were first called by this name.
Acts 11:27–30. In those days prophets came from Jerusalem to Antioch. And one of them, named Agabus, stood up and foretold by the Spirit that there would be a great famine throughout the whole world, which also occurred under Caesar Claudius. Then the disciples determined, each according to his ability, to send relief to the brethren dwelling in Judea; which they also did, sending what was collected to the elders through Barnabas and Saul.
In what sense does Christ say that "all the prophets and the law prophesied until John" (Matt. 11:13)? He speaks of those prophets who foretold His coming.
"He foretold by the Spirit." Lest they think that the famine occurred because Christianity had appeared, the Holy Spirit also predicts this, because Christ too had predicted it. Not because "there will be a famine throughout all the world" as though it had to occur by virtue of a predetermination spoken from the beginning, but on account of the evils that were inflicted upon the holy apostles. And since these continued, the "great famine" also appears, foretelling to the Jews the calamities that were to come.
"Then the disciples determined, each according to his ability." Look: for them even famine becomes an occasion for salvation, an opportunity for mercy. Look: they become believers and bring forth fruits worthy of faith – they show mercy not only to those near, but also to those far away.
"To send relief to the brethren." From this it becomes clear that the apostles held the dignity of elders as well, although, besides this, they were at the rank of deacons and bishops.
Acts 11:1–10. The Apostles and the brethren who were in Judea heard that the Gentiles also had received the word of God. And when Peter came up to Jerusalem, those of the circumcision took issue with him, saying: you went in to uncircumcised men and ate with them. But Peter began to explain to them in order, saying: I was praying in the city of Joppa, and in a trance I saw a vision: a certain vessel was descending, like a great sheet, let down from heaven by its four corners, and it came down to me. I looked into it and, examining it, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. And I heard a voice saying to me: "Rise, Peter, kill and eat." But I said: "No, Lord, for nothing common or unclean has ever entered my mouth." And a voice answered me a second time from heaven: "What God has cleansed, do not call common." This happened three times, and everything was drawn up again into heaven.
You see what zeal they had concerning the law. They were not ashamed before Peter's dignity, nor the miracles that had taken place, nor that wonderful preparation that had been made for the reception of the word, but began to dispute about such trifles. Those of the circumcision disputed, not the apostles. And they do not say "why did you preach?" but "why did you eat?" Peter did not dwell on this trifle, but based himself on what was of great importance. If, he says, they received the Spirit, then how could one not impart this to them? By this defense he shows that he is in no way at fault, but the author of everything and in all things is God, to Whom he attributes all. Because, he says, He showed the vessel, and I objected to Him. And again He spoke, and I did not obey even then. The Spirit commanded me to go. I went without haste, and did not immediately perform the baptism, but again the Spirit accomplished everything.
"I heard a voice saying to me." The appearance of the sheet alone would have been sufficient to convince him; but to this, however, a voice was also added: "Rise, Peter, kill and eat."
"But I said: no, Lord." You see, says Peter, I did my part. This is an apology against what they said: "you went to uncircumcised men and ate with them." And he, nevertheless, defends himself, and does not use the authority of a teacher. Because the more meekly he answers them, the more he calms them.
Acts 11:11–18. And behold, at that very hour three men stood before the house in which I was, sent from Caesarea to me. The Spirit told me to go with them, doubting nothing. These six brothers also went with me, and we entered the man's house. He told us how he had seen the holy Angel in his house, who stood and said to him: "Send men to Joppa and summon Simon, who is called Peter; he will speak words to you by which you and all your household will be saved." And when I began to speak, the Holy Spirit fell upon them, just as upon us at the beginning. Then I remembered the word of the Lord, how He said: "John baptized with water, but you shall be baptized with the Holy Spirit." Therefore, if God gave them the same gift as He gave to us who believed in the Lord Jesus Christ, who was I to be able to hinder God? When they heard these things, they quieted down and glorified God, saying: So then, God has granted to the Gentiles also repentance unto life.
He could have said nothing that would have revealed his humility more than his appeal to the testimony of the brethren. He does not speak of what the Angel said to Cornelius: "your prayers and your alms" (Acts 10:14), nor does he recount the righteousness of this man, nor does he report that he did so because the Spirit sent him, that God commanded him, having called him from there through an Angel, but confirms with the words "These six brothers also went with me." Because this in itself was undeniable proof. But he is not content even with what was said above, and recalls also the saying of the Lord: "You shall be baptized with the Holy Spirit." Nothing new happened, he says, but only what He had foretold. But, they will say, there was no need even to baptize; yet baptism was performed. And he does not say "I commanded them to be baptized," but shows that he did nothing new. What we had, he says, they also received, for "God gave them the same gift as He gave to us." To shut their mouths, he says: "as to us." God does not allow, he says, that they should have less, if He gave an equal gift to those who believed. And he does not say "as to you," but "as to us." What do you find unworthy, when we call them partakers?
"Who was I to be able to hinder God?" Defending himself against his accusers, he strongly and harshly puts them to shame. I could not, he says, forbid this. From these words they became meek and fell silent. Do you see that thanks to Peter's speech to the people, everything turned out well when he recounted what had happened? From this time, at last, the doors were opened to the Gentiles for entry into the Church.
Acts 11:19–26. Meanwhile, those who had been scattered by the persecution that arose after Stephen traveled as far as Phoenicia and Cyprus and Antioch, preaching the word to no one except Jews. But some of them were Cypriots and Cyrenians, who, coming to Antioch, spoke to the Greeks, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number believed and turned to the Lord. News of this reached the church in Jerusalem, and they commissioned Barnabas to go to Antioch. When he arrived and saw the grace of God, he rejoiced and encouraged them all to remain faithful to the Lord with sincere hearts. For he was a good man, full of the Holy Spirit and of faith. And a considerable number of people were added to the Lord. Then Barnabas went to Tarsus to look for Saul, and when he found him, he brought him to Antioch. For a whole year they met with the church and taught a great number of people; and the disciples were first called Christians in Antioch.
No small service to Christianity was rendered by the persecution against Christians, because "all things work together for good to them that love God" (Rom. 8:28). For when Stephen was being killed, when Paul was twice in danger, when the apostles were scourged, then the Gentiles were being received into the Church. This Paul also says: "It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46).
"They spoke to the Greeks." Perhaps they were called Greeks because they did not know Hebrew.
The expression "the hand of the Lord was with them" shows that they were performing miracles. Do you see why miracles were needed now as well? So that they would believe.
"They commissioned Barnabas to go to Antioch." Why did they not write about this to Paul, but sent Barnabas? Because they did not yet know about the virtue of this man.
"He was a good man, full of the Holy Spirit and of faith." It is not the same thing to say that God is good and that a man is good. The former is good by essence, being the beginning and source of all good things, while a man is good not by essence, but by virtue.
"Then Barnabas went to Tarsus to look for Saul." Barnabas was a very good and simple and condescending man. He sought, says Luke, a fighter, a commander.
"For a whole year they met with the church and taught a great number of people." It is no small praise for the city that it, before all others, enjoyed his mouth for such a period of time.
"The disciples were first called Christians in Antioch." And this speaks of the success of Paul's preaching, when he raised Christianity here to such a height that it was possible to give Christians this name as a kind of distinguishing mark. Where three thousand believed, where five thousand, where such a multitude — yet there was nothing of the sort like this name, but people were simply called those of "the Way." Here, however, they were first deemed worthy of this name. It is remarkable that Antioch was especially deemed worthy of the chief primatial see precisely because there Christians were first called by this name.
Acts 11:27–30. In those days prophets came from Jerusalem to Antioch. And one of them, named Agabus, stood up and foretold by the Spirit that there would be a great famine throughout the whole world, which also occurred under Caesar Claudius. Then the disciples determined, each according to his ability, to send relief to the brethren dwelling in Judea; which they also did, sending what was collected to the elders through Barnabas and Saul.
In what sense does Christ say that "all the prophets and the law prophesied until John" (Matt. 11:13)? He speaks of those prophets who foretold His coming.
"He foretold by the Spirit." Lest they think that the famine occurred because Christianity had appeared, the Holy Spirit also predicts this, because Christ too had predicted it. Not because "there will be a famine throughout all the world" as though it had to occur by virtue of a predetermination spoken from the beginning, but on account of the evils that were inflicted upon the holy apostles. And since these continued, the "great famine" also appears, foretelling to the Jews the calamities that were to come.
"Then the disciples determined, each according to his ability." Look: for them even famine becomes an occasion for salvation, an opportunity for mercy. Look: they become believers and bring forth fruits worthy of faith – they show mercy not only to those near, but also to those far away.
"To send relief to the brethren." From this it becomes clear that the apostles held the dignity of elders as well, although, besides this, they were at the rank of deacons and bishops.