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Acts 11:18
Verse
Context
Peter’s Report at Jerusalem
17So if God gave them the same gift He gave us who believed in the Lord Jesus Christ, who was I to hinder the work of God?”18When they heard this, their objections were put to rest, and they glorified God, saying, “So then, God has granted even the Gentiles repentance unto life.”
Sermons
Brian Brodersen
Michael Flowers
Glenn Meldrum
David ServantSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
They held their peace - Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word μετανοια, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, etc. And as repentance signifies a change of life and conduct, from evil to good, so the word μετανοια may be used here to signify a change from a false religion to the true one; from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion. The Christians who were present were all satisfied with St. Peter's account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see Act 15:5, etc., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in Act 21:21, etc.
Jamieson-Fausset-Brown Bible Commentary
held their peace and glorified God--Well had it been if, when Paul afterwards adduced equally resistless evidence in justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission! Then hath God also granted to the Gentiles, &c.--rather, "granted to the Gentiles also." (See a similar misplacement of "also" in Heb 12:1). To "grant repentance unto life"--that is, "such as issues in life" (compare Co2 7:10, "repentance unto salvation")--is more than to be willing to pardon upon repentance [GROTIUS]. The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, that we can hardly doubt that this was just the feature of it which they meant here to express. And this is the grace that reigns in every conversion.
John Gill Bible Commentary
Now they which were scattered abroad,.... These were not the apostles, but the other ministers of the word; see Act 8:1 who were dispersed upon the persecution that arose about Stephen; his preaching and miracles, his oration in defence of himself, and his death: these travelled as far as Phenice; a country near to Syria and Galilee; its chief towns and cities were Tripolis, Botrys, Biblus, Berytus, Tyre, Sidon, Ecdippa, Ptolemais, and Dora. It was famous, as Pliny says (x), for the invention of letters, and of the constellations, and of naval and warlike arts. It was a maritime country, reaching from Orthosia (now called Tortosa) to Pelusium, or from Sidon to the borders of Egypt: it is the same with Old Canaan, and was so called, and had its name from Canaan; who, according to Sanchuniathon (y), also had the name of Phoenix, from whom this country was called Phoenice, or Phoenicia. Some think the name is the same with "Pahanah", or , "Peoth Anak", the corners of the Anakites; it being the tract of land which the children of Anak, or the giants inhabited, when drove out of Hebron by Caleb, Jos 15:13. Others say, it had its name from the palm trees, with which it abounded; and here, it seems, dwelt some of God's elect, who being made righteous, flourished like the palm trees; and Cyprus and Antioch; the former of these was an island, lying between the shores of Syria and Cilicia: it had Syria on the east, Pamphilia on the west, and Phoenice on the south, and Cilicia on the north; See Gill on Act 4:36 and the latter was a city of Syria, built by Seleucus, king of Egypt, and called Antiochia, after his father's name Antiochus. The account Josephus gives (z) of it is, that it is the metropolis of Syria, and that for its greatness, and other happy acquirements, it has, without doubt, the third place among the cities in the Roman empire; meaning, that it was the next to Rome and Alexandria: and elsewhere (a) he calls it the palace or royal seat of the Syrians; and the Jews, when they speak of a great city, and would describe one, instance in Antioch, a great city, say they (b), as Antioch; with them, it is the same as Hemath the great, spoken of in Amo 6:2 on which words Jerom has this note: "Hemath the great is what is now called Antioch; and it is called the great, to distinguish it from the lesser Hemath, which is called Epiphania'' And so the Jerusalem Targum on Gen 10:18 renders the Hamathite, "Antioch": and the Targum of Jonathan on Num 13:21 renders Hamath by "Antioch". Here many Jews dwelt, to whom the ministers of the word preached the Gospel only at first. Josephus (c) speaks of many in this place, and gives reasons for it: "the nation of the Jews, he says, was much spread throughout the whole world, and great part of Syria, because near, was mixed with them, especially there were many in Antioch; partly because of the greatness of the city, and chiefly because of the liberty of dwelling there, granted them by the successors of Antiochus; for Antiochus, called Epiphanes, having wasted Jerusalem, robbed the temple; but those that reigned after him, whatsoever among the things devoted to sacred use were of brass, they returned to the Jews in Antioch, to be laid up in their synagogue; and they granted to them equally to partake of the city with the Greeks; and many of the Grecians they brought over to their religion, and made them, in some sort, a part of themselves.'' Here the Jews also had schools and taught: it is said (d) R. Samlai taught in Antioch; and here also was a sanhedrim. It is often said (e), that Nebuchadnezzar came and sat down at Daphne of Antioch, and the great sanhedrim went out to meet him. Now Antioch was formerly called Epidaphne, because it was near a fountain of that name; and in the Targumists on Num 34:11 Daphne answers to Riblah, which was in the land of Hamath, Kg2 23:33 and Riblah, Jerom (f) says, is what is now called Antioch of Syria: and that you may know, says he, that Riblah signifies this city, which is now the most noble in Coele Syria, it follows, over against the fountain, (in Numbers it is, "on the east side of Ain",) which, it is clear, signifies Daphne, out of which fountain the above said city enjoys abundance of water. And so Josephus calls Antioch (g), Antiochia which is by Daphne of Syria; and in: "Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.'' (2 Maccabees 4:33) Daphne is said to be by Antioch. Some make it to be two hundred and eighty miles from Jerusalem. So far they went who were scattered abroad at Stephen's death, and carried the Gospel to this and other places, in which there was a manifest appearance of divine Providence, and of rich grace. Preaching the word to none but to the Jews only, which dwelt in those parts; so little was the commission of Christ, to preach the Gospel to all nations, understood, though it was so plain; or so it was ordered in providence, that as it was to be first preached to them, so it should be only for a while, till the elect of God of that generation were brought in, and until the rest put it away from them, and so were left without excuse. (x) L. 5. c. 12. (y) Apud Euseb. Prepar. Evangel. l. 2. p. 39. (z) De Bello Jud. l. 3. c. 2. sect. 4. (a) Antiqu. l. 17. c. 5. sect. 7. (b) T. Hieros. Erubin, fol. 22. 4. (c) De Bello Jud. l. 7. c. 3. sect. 3. (d) T. Hieros. Kiddushin, fol. 64. 4. (e) T. Hieros. Shekalim, fol. 50. 2. Vajikra Rabba, sect. 19. fol. 161. 1. Prefat. Eccha Rabbati. fol. 41. 1. (f) Comment. in Ezek. xlvii. fol. 261. C. (g) Antiqu. l. 17. c. 2. sect. 3.
Tyndale Open Study Notes
11:18 Peter’s logical, straightforward explanation convinced those who had objected—they recognized God’s hand at work in the conversion of the Gentiles and their receiving eternal life. However, issues relating to the inclusion of Gentiles would soon provoke a major crisis (15:1-35; Paul’s letter to the Galatians).
Acts 11:18
Peter’s Report at Jerusalem
17So if God gave them the same gift He gave us who believed in the Lord Jesus Christ, who was I to hinder the work of God?”18When they heard this, their objections were put to rest, and they glorified God, saying, “So then, God has granted even the Gentiles repentance unto life.”
- Scripture
- Sermons
- Commentary
(Acts) Breaking Down the Barriers
By Brian Brodersen6591:05:23ACT 9:32ACT 10:1ACT 10:9ACT 10:34ACT 10:44ACT 11:18ACT 13:47In this sermon, the preacher discusses the story of Cornelius and Peter from the Bible. Cornelius, a devout man, receives a message from an angel to send for Peter. Meanwhile, Peter has a vision where he sees a sheet with various animals and hears a voice telling him to eat. Peter initially refuses, but then realizes that the vision is not about food, but about people. He understands that God shows no partiality and accepts anyone who fears Him and works righteousness, regardless of their nationality. This revelation changes Peter's perspective and prepares him to meet Cornelius and share the message of God with him and his household.
The New Exodus Community - Galatians 5:1
By Michael Flowers40332:26CommunityLUK 9:31JHN 13:34ACT 11:181CO 1:21GAL 4:9GAL 5:3GAL 5:13In this sermon, the speaker shares a personal anecdote about his dog and a bone to illustrate the destructive nature of biting and devouring one another. He connects this behavior to the false teachings that were being spread in the Galatian churches, suggesting that they were causing division and harm within the community. The speaker emphasizes the importance of loving one's neighbor as oneself, quoting from the law to support this idea. He also highlights the practical ways in which the congregation can serve one another, using the example of volunteers in the church and the desire to create a loving environment for children.
Concepts of Revival
By Glenn Meldrum02CH 7:14HAB 3:2MAT 3:8ACT 2:41ACT 11:18Glenn Meldrum preaches about the essence of revival as a sovereign, supernatural work of the Holy Spirit, where God reveals His holiness and glory, leading to the transformation of individuals and societies. He delves into the historical account of the Hebrides Awakening in 1949, emphasizing the power of prayer, spiritual hunger, and the outpouring of the Holy Spirit. Meldrum explores the Biblical principles of revival, highlighting the Old Testament revivals and the necessity of revival in our time to combat moral decay and societal issues. He discusses the fruits of revival, showcasing the profound impact on communities, nations, and individuals throughout history.
Day 39, Acts 11:1-18
By David Servant0ACT 11:18David Servant preaches on the early church's struggle with traditions and the importance of prioritizing love for people over rigid adherence to man-made rules. He highlights the pivotal moment in church history when Gentiles were accepted as God's children through Jesus, despite initial resistance from the Jewish elders. The sermon emphasizes the transformative power of God's grace and the universal opportunity for repentance and eternal life granted to all, regardless of predestination.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
They held their peace - Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word μετανοια, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, etc. And as repentance signifies a change of life and conduct, from evil to good, so the word μετανοια may be used here to signify a change from a false religion to the true one; from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion. The Christians who were present were all satisfied with St. Peter's account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see Act 15:5, etc., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in Act 21:21, etc.
Jamieson-Fausset-Brown Bible Commentary
held their peace and glorified God--Well had it been if, when Paul afterwards adduced equally resistless evidence in justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission! Then hath God also granted to the Gentiles, &c.--rather, "granted to the Gentiles also." (See a similar misplacement of "also" in Heb 12:1). To "grant repentance unto life"--that is, "such as issues in life" (compare Co2 7:10, "repentance unto salvation")--is more than to be willing to pardon upon repentance [GROTIUS]. The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, that we can hardly doubt that this was just the feature of it which they meant here to express. And this is the grace that reigns in every conversion.
John Gill Bible Commentary
Now they which were scattered abroad,.... These were not the apostles, but the other ministers of the word; see Act 8:1 who were dispersed upon the persecution that arose about Stephen; his preaching and miracles, his oration in defence of himself, and his death: these travelled as far as Phenice; a country near to Syria and Galilee; its chief towns and cities were Tripolis, Botrys, Biblus, Berytus, Tyre, Sidon, Ecdippa, Ptolemais, and Dora. It was famous, as Pliny says (x), for the invention of letters, and of the constellations, and of naval and warlike arts. It was a maritime country, reaching from Orthosia (now called Tortosa) to Pelusium, or from Sidon to the borders of Egypt: it is the same with Old Canaan, and was so called, and had its name from Canaan; who, according to Sanchuniathon (y), also had the name of Phoenix, from whom this country was called Phoenice, or Phoenicia. Some think the name is the same with "Pahanah", or , "Peoth Anak", the corners of the Anakites; it being the tract of land which the children of Anak, or the giants inhabited, when drove out of Hebron by Caleb, Jos 15:13. Others say, it had its name from the palm trees, with which it abounded; and here, it seems, dwelt some of God's elect, who being made righteous, flourished like the palm trees; and Cyprus and Antioch; the former of these was an island, lying between the shores of Syria and Cilicia: it had Syria on the east, Pamphilia on the west, and Phoenice on the south, and Cilicia on the north; See Gill on Act 4:36 and the latter was a city of Syria, built by Seleucus, king of Egypt, and called Antiochia, after his father's name Antiochus. The account Josephus gives (z) of it is, that it is the metropolis of Syria, and that for its greatness, and other happy acquirements, it has, without doubt, the third place among the cities in the Roman empire; meaning, that it was the next to Rome and Alexandria: and elsewhere (a) he calls it the palace or royal seat of the Syrians; and the Jews, when they speak of a great city, and would describe one, instance in Antioch, a great city, say they (b), as Antioch; with them, it is the same as Hemath the great, spoken of in Amo 6:2 on which words Jerom has this note: "Hemath the great is what is now called Antioch; and it is called the great, to distinguish it from the lesser Hemath, which is called Epiphania'' And so the Jerusalem Targum on Gen 10:18 renders the Hamathite, "Antioch": and the Targum of Jonathan on Num 13:21 renders Hamath by "Antioch". Here many Jews dwelt, to whom the ministers of the word preached the Gospel only at first. Josephus (c) speaks of many in this place, and gives reasons for it: "the nation of the Jews, he says, was much spread throughout the whole world, and great part of Syria, because near, was mixed with them, especially there were many in Antioch; partly because of the greatness of the city, and chiefly because of the liberty of dwelling there, granted them by the successors of Antiochus; for Antiochus, called Epiphanes, having wasted Jerusalem, robbed the temple; but those that reigned after him, whatsoever among the things devoted to sacred use were of brass, they returned to the Jews in Antioch, to be laid up in their synagogue; and they granted to them equally to partake of the city with the Greeks; and many of the Grecians they brought over to their religion, and made them, in some sort, a part of themselves.'' Here the Jews also had schools and taught: it is said (d) R. Samlai taught in Antioch; and here also was a sanhedrim. It is often said (e), that Nebuchadnezzar came and sat down at Daphne of Antioch, and the great sanhedrim went out to meet him. Now Antioch was formerly called Epidaphne, because it was near a fountain of that name; and in the Targumists on Num 34:11 Daphne answers to Riblah, which was in the land of Hamath, Kg2 23:33 and Riblah, Jerom (f) says, is what is now called Antioch of Syria: and that you may know, says he, that Riblah signifies this city, which is now the most noble in Coele Syria, it follows, over against the fountain, (in Numbers it is, "on the east side of Ain",) which, it is clear, signifies Daphne, out of which fountain the above said city enjoys abundance of water. And so Josephus calls Antioch (g), Antiochia which is by Daphne of Syria; and in: "Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.'' (2 Maccabees 4:33) Daphne is said to be by Antioch. Some make it to be two hundred and eighty miles from Jerusalem. So far they went who were scattered abroad at Stephen's death, and carried the Gospel to this and other places, in which there was a manifest appearance of divine Providence, and of rich grace. Preaching the word to none but to the Jews only, which dwelt in those parts; so little was the commission of Christ, to preach the Gospel to all nations, understood, though it was so plain; or so it was ordered in providence, that as it was to be first preached to them, so it should be only for a while, till the elect of God of that generation were brought in, and until the rest put it away from them, and so were left without excuse. (x) L. 5. c. 12. (y) Apud Euseb. Prepar. Evangel. l. 2. p. 39. (z) De Bello Jud. l. 3. c. 2. sect. 4. (a) Antiqu. l. 17. c. 5. sect. 7. (b) T. Hieros. Erubin, fol. 22. 4. (c) De Bello Jud. l. 7. c. 3. sect. 3. (d) T. Hieros. Kiddushin, fol. 64. 4. (e) T. Hieros. Shekalim, fol. 50. 2. Vajikra Rabba, sect. 19. fol. 161. 1. Prefat. Eccha Rabbati. fol. 41. 1. (f) Comment. in Ezek. xlvii. fol. 261. C. (g) Antiqu. l. 17. c. 2. sect. 3.
Tyndale Open Study Notes
11:18 Peter’s logical, straightforward explanation convinced those who had objected—they recognized God’s hand at work in the conversion of the Gentiles and their receiving eternal life. However, issues relating to the inclusion of Gentiles would soon provoke a major crisis (15:1-35; Paul’s letter to the Galatians).