Acts 11

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1. Spread of the Gospel) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data /+-8 1 3 2 8 1 3 8 0 0 11:22 24 ) TDc.BestWidthsc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data IE-8 1 3 2 8 1 3 8 0 0
2. Mission of Barnabas) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data /+-8 1 3 2 8 1 3 8 0 0 11:25 26 ) TDc.BestWidthsc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data MI-8 1 3 2 8 1 3 8 0 0
3. Christians in Antioch) TDc.BestWidth�c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data /+-8 1 3 2 8 1 3 8 0 0 11:27 30 ) TDc.BestWidthsc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data WS-8 1 3 2 8 1 3 8 0 0
4. Prediction and Fulfillment) 9 1 3 8 0 0
5. Peter s Explanation) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:1 18) 8 1 -1 9 0 0 ) 6 1 3 8 0 0 11 ) 8 1 -1 9 0 0 1 The apostles and brothers throughout Judea heard that the Gentiles also had received the word of God. 2 And when Peter went up to Jerusalem, those who were circumcised took issue with him. 3 They said, You entered a house of uncircumcised men and ate with them. ) 8 7 3 8 0 0 4 Peter began to explain to them point by point what had happened. He said: 5 I was in the city of Joppa praying, and in a trance saw a vision. I saw a certain object like a great sheet being lowered by four corners from heaven and it came down to me. 6 I looked intently to observe what was in it and I saw four-footed animals of the earth, wild beasts, reptiles, and birds of the air. 7 Then I heard a voice saying to me, Get up, Peter. Kill and eat. 8 But I said, Certainly not, Lord. Nothing impure and unclean has ever entered my mouth. 9 The voice from heaven spoke a second time, Do not consider unclean what God has made clean. 10 This happened three times and then the whole thing was pulled up to heaven. ) 11 Immediately three men who had been sent to me from Caesarea stood at the house in which we were staying. 12 The spirit told me to have no qualms about going with them. These six brothers also went with me, and we entered the man s house. 13 He reported to us how he had seen an angel standing in his house and saying, Send to Joppa for Simon called Peter, 14 who will speak words by which you and all your household will be saved. ) 15 As I began to speak, the Holy Spirit fell on them just as he fell upon us at the beginning. 16 Then I remembered the word of the Lord, how he used to say, John baptized with water, but you will be baptized with the Holy Spirit. 17 If then God gave them the same gift as he gave us who believed in the Lord Jesus Christ, who was I that I could stand in God s way? ) 18 When they heard these things, they quieted down and glorified God, saying, Then also to the Gentiles God has granted repentance that leads to life. ) In numerous places throughout Acts, Luke provides only a few details of the historical accounts he records.

We receive the impression that because of the vast history of the Christian church, Luke is forced to be selective and concise. However, when he records Peter s visit to Cornelius, Luke is purposely elaborate. He devotes about one and a half chapters (10:1 11:18) to this incident. As a Gentile Christian, he attaches considerable importance to the entrance of Gentiles into the church. ) When Peter arrives in Jerusalem, the Jewish Christians demand an explanation concerning his visit to the Gentiles. Peter has to inform the Jerusalem church that God himself has opened the way for the Gentiles to be members of the church. When the Samaritans entered the church, the Jewish Christians in Jerusalem had no objections.

But now that Gentiles turn to Christ in faith, Peter has to tell the Jerusalem church that God has accepted them. ) In his account, Luke refrains from giving any indication when Peter traveled to Caesarea. Let us assume, however, that Peter s visit took place near the end of the fourth decade or even the beginning of the fifth (a.d. 39 41). We know that in those years the political situation in Jerusalem was tense. Emperor Caligula, whose insanity had caused untold turmoil and death,��) -2 1 0 0 0 0 0 0 _ftnref1 10 1 -1 9 0 “#_ftn1”

1. 8 1 -1 9 0 0 �� had decreed that a statue of the emperor be placed in the Jerusalem temple. Caligula had issued this decree after he received a Jewish delegation that wished to explain why the Jews in Alexandria, Egypt, had no altar to Caesar. At this meeting, Caligula was offended by the Jews and became angry with them. Josephus reports: ) 8 1 3 8 0 0 Indignant at being so slighted by the Jews alone, Gaius dispatched Petronius [Governor of Syria, a.d. 39 42] as his legate to Syria to succeed Vitellius in this office. His orders were to lead a large force into Judaea and, if the Jews consented to receive him, to set up an image of Gaius in the temple of God. If, however, they were obstinate, he was to subdue them by force of arms and so set it up.��) -2 1 0 0 0 0 0 0 _ftnref2 10 1 -1 9 0 “#_ftn2”
2. 8 1 -1 9 0 0 �� ) 8 2 3 8 0 0 When Petronius eventually came to Tiberias, located along the shore of Lake Galilee, tens of thousands of Jews met him and persuaded him not to erect the emperor s statue in Jerusalem. Risking his own life, Petronius wrote to Caligula and asked him to rescind the order. Shortly afterward, the emperor died at the hands of assassins (a.d. 41) and the calamity that threatened the Jews was averted. ) If we are correct in assuming that Peter s visit to Caesarea occurred at the time of Caligula s decree, we can imagine that the Jews in Jerusalem took exception to Peter visiting a Roman military officer. In any case, relations between the Jews and the Romans were tense. ) 9 1 3 8 0 0 a. Critique) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:1 3) 8 1 -1 9 0 0 ) 6 1 3 8 0 0

1. The Apostles and brothers throughout Judea heard that the Gentiles also had received the word of God.) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 The Jewish Christians living in Caesarea had heard that Peter and six Jews from Joppa had entered the house of Cornelius and had stayed with him for some time. They relayed this news to the Jews in Judea and especially in Jerusalem. Moreover, they reported that Gentiles in Caesarea had received God s word and had put their faith in Jesus Christ. ) Luke first mentions the apostles and then adds the word ) 9 1 -1 9 0 0 brothers,) 8 1 -1 9 0 0 which in New Testament usage means fellow believers. The apostles consulted the members of the church and sought to understand the news they had heard. They knew that the Gentiles had become Christians, for the expression ) 9 1 -1 9 0 0 word of God) 8 1 -1 9 0 0 was synonymous with the apostolic preaching of the gospel.��) -2 1 0 0 0 0 0 0 _ftnref3 10 1 -1 9 0 “#_ftn3”

3. 8 1 -1 9 0 0 �� This preaching was rooted in the history of Jesus Christ (10:36 43). ) 8 1 3 8 0 0 Suddenly the Jewish Christians had to face a new phase in the development of the church: the entrance of Gentiles into membership. No longer did the Jews have a monopoly on God s grace, for God had also invited the Gentiles to be full participants in his grace. Although the Jews had heard the news of this recent development, they lacked detailed information and at the same time were unwilling to adjust to the unavoidable changes that were occurring in the church. They demanded an explanation from Peter. ) 6 1 3 8 0 0

2. And when Peter went up to Jerusalem, those who were circumcised took issue with him. 3. They said, You entered a house of uncircumcised men and ate with them. ) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 Soon after leaving Caesarea, Peter returns to Jerusalem, where he has to report to the apostles and the church about his visit to the house of Cornelius. Incidentally, some Western manuscripts (Greek, Latin, Syriac, and Coptic) have an expanded text which indicates that Peter spent considerable time on his way to Jerusalem.��) -2 1 0 0 0 0 0 0 _ftnref4 10 1 -1 9 0 “#_ftn4”

4. 8 1 -1 9 0 0 �� We are unable to say how long Peter took to reach the city; we know, however, that when he arrived he faced those who were circumcised. ) 8 1 3 8 0 0 Some commentators interpret the phrase ) 9 1 -1 9 0 0 those who were circumcised) 8 1 -1 9 0 0 to refer to a separate Jewish party in the Christian church.��) -2 1 0 0 0 0 0 0 _ftnref5 10 1 -1 9 0 “#_ftn5”
5. 8 1 -1 9 0 0 �� Others are of the opinion that the phrase refers to people of Jewish birth -2 1 0 0 0 0 0 0 _ftnref6 11 1 -1 9 0 “#_ftn6” NEB) 8 1 -1 9 0 0 ). They say that there is no suggestion that there was a definite party in the church at this stage, especially before the issue of circumcision had arisen in such a way as to lead to people taking sides on it. ��) -2 1 0 0 0 0 0 0 _ftnref7 10 1 -1 9 0 “#_ftn7”
6. 8 1 -1 9 0 0 �� ) 8 1 3 8 0 0 Peter himself had expressed his aversion to entering the home of a Gentile until God told him to do so (10:28). Thus, in general we can say that every Jew who avoided social contact with Gentiles belonged to those who were circumcised. But Luke has in mind Jewish Christians, not all the Jews in Israel and in the dispersion. He uses the same phrase to describe the six Jewish Christians who accompanied Peter (10:45). Further, as a Gentile Christian himself, Luke views the entire Jerusalem church of that time as circumcised Christians. He points out that all the Jewish Christians in Jerusalem and Judea at the time of Peter s visit were opposed to accepting Gentile Christians into the church.��) -2 1 0 0 0 0 0 0 _ftnref8 10 1 -1 9 0 “#_ftn8”
7. 8 1 -1 9 0 0 �� He introduces the party of the Judaizers (15:5) in a later setting, but not at this time. ) 8 1 3 8 0 “tw://bible.?id=43.18.28|AUTODETECT|” The objection of the church members is that Peter entered the home of Gentiles and ate with them. The Jews avoided visiting Gentiles 12 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” John 18:28) 8 1 -1 9 0 0 ) for fear of becoming ceremonially unclean. And they refused table fellowship with Gentiles because they were commanded not to eat anything unclean. This strict law of separation compelled them to reject contacts with Gentiles; pressure from fellow Jews who were not members of the Christian church also was a decisive factor. ) 8 1 3 8 0 “tw://bible.?id=40.23.15|AUTODETECT|” Jews would travel on land and sea to win converts to their faith, as Jesus remarked 12 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” Matt. 23:15) 8 1 -1 9 0 0 ), but they scrupulously avoided contamination by eating only kosher foods. Note that the Jewish Christians in Jerusalem, even though they have heard that the Gentiles accepted Christ s gospel, do not question Peter s evangelistic mission to the Gentiles. They do not inquire about faith in Christ or baptism; they probe Peter s reasons for entering a Gentile home and eating unclean food. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 11:1 3) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 Verse 1) 8 1 -1 9 0 0 ) 8 1 3 8 0 “tw://bible.?id=58.11.13|AUTODETECT|” ���� in context this preposition means in. See 13:1; 15:23; 24:12; ) 12 1 -1 9 0 “tw://bible.?id=58.11.13|AUTODETECT|” Heb. 11:13) 8 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref9 10 1 -1 9 0 “#_ftn9”
8. 8 1 -1 9 0 0 �� ) 8 1 3 8 0 0 �p ��� normally the neuter plural noun is the subject of a verb in the singular. Here it occurs in the plural. Despite the textual variant, the plural ������� (they received) is preferred. ) 9 1 3 8 0 0 Verse 2) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 ����������� this is the imperfect middle of the compound verb ����������� (I dispute) and has an ingressive sense: they began to dispute. ��) -2 1 0 0 0 0 0 0 _ftnref10 10 1 -1 9 0 “#_ftn10”
9. 8 1 -1 9 0 0 �� ) 8 1 3 8 0 0 ��������� the lack of the definite article generalizes the phrase in which this noun appears. Therefore, without the definite article, the phrase hardly refers to a party. ) 9 1 3 8 0 0 Verse 3) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 E�� some translators understand E�� as an interrogative -2 1 0 0 0 0 0 0 _ftnref11 11 1 -1 9 0 “#_ftn11” RSV) 8 1 -1 9 0 0 , ) -2 1 0 0 0 0 0 0 _ftnref12 11 1 -1 9 0 “#_ftn12” JB) 8 1 -1 9 0 0 ). It can mean Why did you enter& ? This conjunction, then, has the meaning ) 9 1 -1 9 0 0 why,) 8 1 -1 9 0 “tw://bible.?id=41.2.16|AUTODETECT|” which occurs also in ) 12 1 -1 9 0 “tw://bible.?id=41.2.16|AUTODETECT|” Mark 2:16) 8 1 -1 9 0 “tw://bible.?id=41.9.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.9.11|AUTODETECT|” 9:11) 8 1 -1 9 0 “tw://bible.?id=41.9.28|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.9.28|AUTODETECT|”
10. 8 1 -1 9 0 0 . However, most translators favor the recitative use, which introduces direct speech.��) -2 1 0 0 0 0 0 0 _ftnref13 10 1 -1 9 0 “#_ftn13”
11. 8 1 -1 9 0 0 �� ) 9 1 3 8 0 0 b. Vision) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:4 10) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 Luke has a penchant for recounting the same incident more than once (compare 9:1 19; 22:3 16; 26:9 18).��) -2 1 0 0 0 0 0 0 _ftnref14 10 1 -1 9 0 “#_ftn14”
12. 8 1 -1 9 0 0 �� Here he repeats the story of Peter s vision and his visit to Caesarea. Even though he omits some details, he adds others to stress certain points in the incident. Nevertheless, in many verses the accounts are identical. ) 6 1 3 8 0 0

4. Peter began to explain to them point by point what had happened. He said: 5. I was in the city of Joppa praying, and in a trance saw a vision. I saw a certain object like a great sheet being lowered by four corners from heaven and it came down to me. ) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 In his defense, Peter refrains from citing relevant passages from the Old Testament and pertinent sayings of Jesus. Instead he recounts his personal history and begins from the time of his vision in Joppa. He is completely at ease, for he knows that God himself has told him, through a vision, to proclaim Christ s gospel to the Gentiles. ) Obviously, Luke presents an abbreviated version of Peter s experience, because he omits references to Peter being on the roof at noon and being hungry while a meal was being prepared. He relates Peter s explanation that, while he was praying, God gave him a vision of a large sheet held by its four corners and descending toward him. ) 6 1 3 8 0 0
5. I looked intently to observe what was in it and I saw four-footed animals of the earth, wild beasts, reptiles, and birds of the air. 7. Then I heard a voice saying to me, Get up, Peter. Kill and eat. 8. But I said, Certainly not, Lord. Nothing impure and unclean has ever entered my mouth. 9. The voice from heaven spoke a second time, Do not consider unclean what God has made clean. 10. This happened three times and then the whole thing was pulled up to heaven. ) 8 1 -1 9 0 0 ) 8 1 3 8 0 “tw://bible.?id=19.148.10|AUTODETECT|” Peter reports the vision in the first person singular to give the audience a vivid description of what he saw. He stresses that he intently observed the contents of the large sheet: the living creatures of this earth (he adds a specific reference to wild animals), reptiles, and birds of the air 12 1 -1 9 0 “tw://bible.?id=19.148.10|AUTODETECT|” Ps. 148:10) 8 1 -1 9 0 0 ). ) 8 1 3 8 0 0 As a Jew, Peter avoids using the name ) 9 1 -1 9 0 0 God) 8 1 -1 9 0 0 and thus recalls that a voice from heaven told him to get up, to kill, and to eat. Further, he implies that the sheet contained clean and unclean animals; this fact relates directly to his Jewish refusal to eat something unclean. Adhering to the Old Testament laws, Peter objects to defiling himself. But the heavenly voice reveals that he should not consider unclean anything that God has made clean. In other words, God removed the distinction between clean and unclean animals. After God had spoken three times in succession, the sheet was pulled back to heaven and the vision ended. Obviously, the purpose of the vision was to prepare Peter for his mission to Caesarea. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 11:6) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 ������� this aorist active participle from the verb ������ (I look intently at) is followed by the imperfect active ��������� (I was observing) and the aorist active �6��� (I saw). The use of the verb tenses in this verse is significant. ) 9 1 3 8 0 0 c. Visit) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:11 14) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 Next, Peter describes his visit to the house of Cornelius. This man is the first Gentile convert to the Christian faith, yet Peter neglects to mention his name in his report. Peter simply calls him the man (v. 12), and perhaps purposely excludes any reference to Cornelius s military status. ) 6 1 3 8 0 0
6. Immediately three men who had been sent to me from Caesarea stood at the house in which we were staying. 12. The Spirit told me to have no qualms about going with them. These six brothers also went with me, and we entered the man s house. 13. He reported to us how he had seen an angel standing in his house and saying, Send to Joppa for Simon called Peter, 14. who will speak words by which you and all your household will be saved. ) 8 1 -1 9 0 0 ) 8 3 3 8 0 0 Peter reveals to his audience that immediately after he had seen the vision, three men from Caesarea came to the house where he and some companions were staying. Even though he does not disclose that these visitors were Gentiles, his listeners knew that Gentiles invited him to come to Caesarea. Notice that Peter informs the members of his audience that God instructed him to visit the household of Cornelius. That is, Peter did not of his own accord decide to go to the Gentiles. On the contrary, first in a vision and then by speaking to him through the Holy Spirit, God told Peter to accept the invitation. Peter correctly places the emphasis on God and not on himself. ) We learn that the six Jewish Christians who went with Peter to Caesarea are now in Jerusalem to verify Peter s report.

Peter confirms that he and his six Jewish companions entered the house of a Gentile and stayed there for some days. ) Peter reports that an angel instructed this Gentile to send messengers to Peter and to invite him to the man s house. Note that Luke presents a version of the angelic message that varies from the report in the preceding chapter (10:4 6, 31 32). The angel promised salvation to Cornelius and all his household. The term ) 9 1 -1 9 0 0 household) 8 1 -1 9 0 “tw://bible.?id=43.4.53|AUTODETECT|” includes all the members of Cornelius s family, his servants, and even his soldiers 12 1 -1 9 0 “tw://bible.?id=43.4.53|AUTODETECT|” John 4:53) 8 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” I Cor. 1:11) 8 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” 16) 8 1 -1 9 0 0 ). Moreover, when the angel promised Cornelius and all his household salvation, he implicitly referred to the author of salvation, Jesus Christ. Although Cornelius received religious instruction in the synagogue and worshiped God in private devotions at home, he had not yet received the gift of salvation. Only through faith in Jesus Christ would he and the members of his household be granted this gift. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 11:11 14) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 Verse 11) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 &��� some manuscripts have the singular $��� (I was) instead of the plural &��� (we were). The plural form is the more difficult reading and therefore preferred. ) 9 1 3 8 0 0 Verses 13 14) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 �x� ������ although the flow of the story demands the deletion of the definite article, its presence nevertheless appears to be original. Scribes would be more inclined to delete the article than to add it. ) ������ �� note the emphatic use of the personal pronoun in the second person to strengthen the future passive verb in the second person singular. ) 9 1 3 8 0 0 d. Conclusion) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:15 18) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 Peter declares that he visited the Gentiles because God was giving them the gift of salvation. He confesses that he ought not to interfere when God is giving presents to whomever he pleases. Thus Peter directs the attention of the audience to God. He points out that when God pours out his Spirit on the Gentiles, as he did on the Jews at Pentecost, Gentiles and Jews become equals in the Christian church. ) 6 1 3 8 0 0 15. As I began to speak, the Holy Spirit fell on them just as he fell upon us at the beginning. 16. Then I remembered the word of the Lord, how he used to say, John baptized with water, but you will be baptized with the Holy Spirit. 17. If then God gave them the same gift as he gave us who believed in the Lord Jesus Christ, who was I that I could stand in God s way? ) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 The words ) 9 1 -1 9 0 0 as I began to speak) 8 1 -1 9 0 0 should not be taken literally but rather figuratively. What Peter intends to convey is that he had only begun to preach an outline of Christ s gospel and that in the succeeding days of his visit he continued to explain the way of salvation to his Gentile audience. Hence, at the outset of his stay the Holy Spirit descended upon Cornelius and his household. The outpouring of the Spirit on the Jews in Jerusalem was a major event in the history of the church. Now Peter explains that the Gentiles also have received the gift of the Spirit. Accordingly, the Christian church now consists of Jews, Samaritans, and Gentiles. ) 8 1 3 8 0 “tw://bible.?id=41.1.8|AUTODETECT|” At this point in his story, Peter introduces a word spoken by Jesus: John baptized with water, but you will be baptized with the Holy Spirit 12 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 8 1 -1 9 0 0 ). The verb ) 9 1 -1 9 0 0 remembered) 8 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” is interesting because Jesus told his disciples that he would send the Holy Spirit to help them remember everything that Jesus had said to them 12 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 8 1 -1 9 0 0 ). When the Holy Spirit came upon the Gentiles, he caused Peter to remember Jesus words concerning the baptism of the Holy Spirit. ) 8 1 3 8 0 0 The conclusion Peter draws from this historical incident is that God is sovereign in granting salvation to Jews and Gentiles. When God places the Gentile Christians on the same level as the Jewish Christians, and both Jew and Gentile believe in the Lord Jesus Christ, Peter is unable to entertain even the thought of denying the Gentiles entrance into the church. Peter asks the pertinent question, Who was I that I could stand in God s way? To ask the question is to answer it. Peter says nothing about circumcision. He and the members of the Jerusalem church see the hand of God in the development of the church. The Jerusalem church is unwilling to oppose God s work among the Gentiles. ) 6 1 3 8 0 0 18. When they heard these things, they quieted down and glorified God, saying, Then also to the Gentiles God has granted repentance that leads to life. ) 8 1 -1 9 0 0 ) 8 3 3 8 0 0 When age-old patterns of conduct suddenly become obsolete and have to yield to a new way of life, the people who are intimately affected by this change must adapt. The Jerusalem church accepted Peter s explanation of his visit to Caesarea and recognized God s sovereignty in granting salvation to the Gentiles. Nevertheless, the greater part of a decade passed before the Jerusalem Council met to lay down the basic requirements which the Gentiles had to follow (15:20, 28 29). ) The people who listened to Peter s explanation are satisfied and have no further objections to permitting the Gentiles to enter the church. They acknowledge that God himself had instructed Peter to go to Caesarea, and consequently they are praising God for his mercy and grace. In a sense, the believers in Jerusalem have raised the same objections Peter had when in a vision God told him to eat unclean food. But as God assured Peter that he had made all things clean, so he makes the people in Jerusalem understand that he has accepted the Gentiles and has granted them the gift of salvation. ) Praising God, the Jewish Christians in Jerusalem conclude, Then also to the Gentiles God has granted repentance that leads to life.

The Jerusalem church accepts the Gentiles on the twofold basis of God s gift of the Spirit to the Gentiles and their repentance. These two facts present sufficient evidence that the Christian church (in distinction from Judaism) depends not on legalistic observances but on divine guidance.��) -2 1 0 0 0 0 0 0 _ftnref15 10 1 -1 9 0 “#_ftn15” 12) 8 1 -1 9 0 0 �� ) 8 1 3 8 0 “tw://bible.?id=55.2.25|AUTODETECT|” At the conclusion of his Pentecost sermon, Peter exhorted his audience to repent of their sins (2:38). In his sermon at Solomon s Colonnade, delivered after he healed the cripple, Peter called the people to repentance (3:19). Castigating Simon the sorcerer, Peter told him to repent of his wickedness (8:22). However, repentance is not something that originates in man s heart on his own initiative. Repentance, as the believers in Jerusalem confess, is a gift of God: God has granted repentance that leads to life 12 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” II Tim. 2:25) 8 1 -1 9 0 0 ). That is, God grants his people the gifts of repentance, forgiveness of sin, and eternal life. ) 6 1 3 8 0 0 Doctrinal Considerations in 11:18) 8 1 -1 9 0 0 ) 8 1 3 8 0 “tw://bible.?id=42.3.7-42.3.20|AUTODETECT|” When John the Baptist preached his baptism of repentance, he confronted the clergy of his day, the tax collector and the soldier in Roman employ, and Herod Antipas, who had married his brother Philip s wife. He told them to repent and be baptized 12 1 -1 9 0 “tw://bible.?id=42.3.7-42.3.20|AUTODETECT|” Luke 3:7 20) 8 1 -1 9 0 0 ). John commanded sinners to turn from a life bent on sin to a life dedicated to God. He even taught them how to live a God-glorifying life. ) 8 1 3 8 0 “tw://bible.?id=49.2.8-49.2.9|AUTODETECT|” Can the sinner who repents declare that he should receive credit for turning away from evil? No, not really. The sinner who knows that God through Christ has cleansed him from sin and has granted him life gives God the credit. He realizes that he has been saved, not by works but by grace through faith 12 1 -1 9 0 “tw://bible.?id=49.2.8-49.2.9|AUTODETECT|” Eph. 2:8 9) 8 1 -1 9 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” ). Thus he accepts repentance as a gift of God, who through his Son secured salvation and who through his Spirit has raised him from spiritual death. In one of his epistles, Paul ascribes salvation to both God and man: With fear and trembling work out your own salvation, for it is God who works in you both to will and to act according to his pleasure 12 1 -1 9 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” Phil. 2:12 13) 8 1 -1 9 0 0 ). God grants his grace by raising man to a new life in Christ and then calls him to repent from everything that is evil.��) -2 1 0 0 0 0 0 0 _ftnref16 10 1 -1 9 0 “#_ftn16” 13) 8 1 -1 9 0 0 �� The believer, therefore, sees repentance as God s gift to him in return wishes to express his thankfulness to God by obeying his precepts. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 11:15 18) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 Verse 15) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 � �� ������� the articular aorist infinitive in the dative (because of the preposition �) denotes the time during which Peter began to speak. The wording should not be pushed to a logical extreme (see 10:44). ) � ��� the prepositional phrase refers to the Pentecost experience, which for the Jewish Christians marked the beginning of the Christian faith. The outpouring of the Holy Spirit in Caesarea is the Pentecost of the Gentiles. ) 9 1 3 8 0 0 Verse 16) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 ������� from ����������� (I remember), this verb in the aorist passive is followed by the genitive case. Verbs of remembering and forgetting have their direct object in the genitive. ) ����� the imperfect tense is customary.��) -2 1 0 0 0 0 0 0 _ftnref17 10 1 -1 9 0 “#_ftn17” 14) 8 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” �� The saying, first uttered by John, appears to be proverbial; all four evangelists quote it, with variations 12 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 8 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 8 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 8 1 -1 9 0 “tw://bible.?id=43.1.26|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.1.26|AUTODETECT|” John 1:26) 8 1 -1 9 0 0 ). ) 9 1 3 8 0 0 Verse 17) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 �0 this particle introduces a conditional sentence that states a simple fact and depicts reality. ) ����������� in the dative plural, this aorist active participle refers to both Jewish and Gentile believers. At the conclusion of the verse, Western manuscripts add: that he should not give them the Holy Spirit after they had believed on him. ��) -2 1 0 0 0 0 0 0 _ftnref18 10 1 -1 9 0 “#_ftn18” 15) 8 1 -1 9 0 0 �� ) 9 1 3 8 0 0 Verse 18) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 !������� the aorist active of !������ (I am quiet) conveys the constative sense. The verb describes a quiet condition & inclusive of silence. ��) -2 1 0 0 0 0 0 0 _ftnref19 10 1 -1 9 0 “#_ftn19” 16) 8 1 -1 9 0 0 �� ) 8 1 3 8 0 0 �� the inferential particle signifies accordingly, so. ��) -2 1 0 0 0 0 0 0 _ftnref20 10 1 -1 9 0 “#_ftn20” 17) 8 1 -1 9 0 0 �� ) 8 7 3 8 0 0 IV. The Church in Transition ) 11:19 13:3 ) A. Ministry of Barnabas ) 11:19 30 ) 19 So those who had been scattered because of the persecution that happened in connection with Stephen made their way as far as Phoenicia, Cyprus, and Antioch, telling the word only to Jews. 20 Some of them, men who were from Cyprus and Cyrene, came to Antioch and began to speak to the Greeks also, proclaiming the Lord Jesus. 21 And the hand of the Lord was with them, and a large number believed and turned to the Lord. ) 22 The news about them reached the ears of the church in Jerusalem and they sent Barnabas to go to Antioch. 23 When he arrived and witnessed the grace of God, he rejoiced and began to encourage them all to remain true, with a resolute heart, to the Lord. 24 He was a good man, full of the Holy Spirit and faith. And a large crowd was added to the Lord. 25 Barnabas left for Tarsus to look for Saul. 26 When he found him he brought him to Antioch. And for a whole year they met with the church and taught a great number of people. The disciples were called Christians first in Antioch. ) 27 Now at that time some prophets came down from Jerusalem to Antioch. 28 One of them, named Agabus, stood up and predicted through the Spirit that there would be a severe famine all over the Roman world. This happened during the reign of Claudius. 29 And the disciples, each of them as he was financially able, decided to send help for the relief of the brothers living in Judea. 30 They did this by sending their gift to the elders by Barnabas and Saul. ) 8 1 3 8 0 “tw://bible.?id=51.4.14|AUTODETECT|” Luke resumes his account of the Jewish Christians who had been driven from Jerusalem after the death of Stephen (8:1 4). These persecuted Christians moved from Judea and Samaria in a northerly direction to Phoenicia (modern Lebanon), Cyprus, and Antioch in Syria. Luke may have had a special interest in providing this account, for the oldest prologue to Luke, written between a.d. 160 and 180, states that Luke was a Syrian, a native of Antioch, and a physician 12 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” Col. 4:14) 8 1 -1 9 0 0 ) by profession.��) -2 1 0 0 0 0 0 0 _ftnref21 10 1 -1 9 0 “#_ftn21” 18) 8 1 -1 9 0 0 �� Although we do not know when Luke was converted, it is possible that he was among the first Gentiles to acknowledge Christ as his Savior and Lord. ) 8 1 3 8 0 0 The city of Antioch, located about twenty miles inland from the Mediterranean Sea, was founded in 300 b.c. by Seleucus I Nicator, who named the city after his father, Antiochus. When the Romans conquered Syria in 64 b.c., Antioch became the capital of western Syria and prospered as an important commercial center. In the Roman empire, Antioch ranked third in importance after Rome in the west and Alexandria in the east.��) -2 1 0 0 0 0 0 0 _ftnref22 10 1 -1 9 0 “#_ftn22” 19) 8 1 -1 9 0 0 �� To this city, Jewish settlers came in great numbers. They were influential and secure, having received citizenship rights that were equal to those of the Greeks.��) -2 1 0 0 0 0 0 0 _ftnref23 10 1 -1 9 0 “#_ftn23” 20) 8 1 -1 9 0 0 �� However, Antioch was known not for its virtues but for its vices: it was a city of moral depravity, as a Roman author points out.��) -2 1 0 0 0 0 0 0 _ftnref24 10 1 -1 9 0 “#_ftn24” 21) 8 1 -1 9 0 “tw://bible.?id=1.17.11-1.17.12|AUTODETECT|” �� Here the Jewish people had their synagogues, taught the Law and the Prophets on the Sabbath, and even evangelized the local population. (For example, Nicolas converted to Judaism in Antioch. He came to Jerusalem, where he became a Christian and one of the seven deacons [6:5].) Converts had to fulfill three requirements: submit to circumcision to establish the covenant relationship through Abraham 12 1 -1 9 0 “tw://bible.?id=1.17.11-1.17.12|AUTODETECT|” Gen. 17:11 12) 8 1 -1 9 0 0 ); accede to baptism to cleanse a person from moral impurities and thus demonstrate obedience to Jewish law; and offer an appropriate sacrifice.��) -2 1 0 0 0 0 0 0 _ftnref25 10 1 -1 9 0 “#_ftn25” 22) 8 1 -1 9 0 0 �� The Greeks, however, adored their bodies and objected to circumcision. People who refused to be circumcised could not become converts to Judaism and were called God-fearers by the Jews. It is logical to suppose that some of these God-fearing Gentiles became Christians, contributed to the mission of the church, and received honorable mention in Acts. ) 9 1 3 8 0 0

1. Spread of the Gospel) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:19 21) 8 1 -1 9 0 0 ) 6 1 3 8 0 0
2. So those who had been scattered because of the persecution that happened in connection with Stephen made their way as far as Phoenicia, Cyprus, and Antioch, telling the word only to Jews.) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 After Stephen s death, mission work among the population in Jerusalem came to a halt. In God s providence, the Christians who were driven out of the city brought the gospel to the people in Palestine. Wherever they went, they proclaimed the gospel of salvation and caused the church to expand. Accordingly, God used the death of Stephen and the subsequent persecution to enlarge the church through the mission work of persecuted Christians. Hellenistic Jews who embraced the teachings of Christ returned to their homelands; some settled in the coastal cities and towns of Phoenicia. These believers, by associating with Jewish people and not with Gentiles, told the Good News only to members of their own race. ) 6 1 3 8 0 0
3. Some of them, men who were from Cyprus and Cyrene, came to Antioch and began to speak to the Greeks also, proclaiming the Lord Jesus.) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 Hellenistic Jews who resided in Cyprus and Cyrene made their way to Antioch and communicated the gospel to the Greeks. We know that numerous Jews lived in both places.��) -2 1 0 0 0 0 0 0 _ftnref26 10 1 -1 9 0 “#_ftn26”

23. 8 1 -1 9 0 0 �� Because the distance between Cyprus and Antioch is relatively short and direct, we can understand that Jews traveled from one place to the other. But we are unable to explain why Jewish people from Cyrene in North Africa came to Antioch. ) 8 2 3 8 0 0 Nevertheless, when these Hellenistic Jews arrived in Antioch, they preached the gospel to the Greeks. As the Jews in Antioch customarily taught the Old Testament Scriptures to the Gentiles, so the Christians brought the gospel to the Greeks. And these Greeks were ready to put their faith in Jesus Christ. ) Some scholars favor the translation ) 9 1 -1 9 0 0 Greeks) 8 1 -1 9 0 0 in the text, while others opt for the reading ) 9 1 -1 9 0 0 Hellenists) 8 1 -1 9 0 0 . The problem stems from a variant in the text: the word for Greeks is ) 9 1 -1 9 0 0 Hellnas) 8 1 -1 9 0 0 and that for Hellenists is ) 9 1 -1 9 0 0 Hellnistas) 8 1 -1 9 0 0 . The Problem of the variant in the Greek text is reflected in translations, which try to convey the significance of the underlying Greek word. Here are a few examples: ) 8 1 3 8 0 0 Gentiles -2 1 0 0 0 0 0 0 _ftnref27 11 1 -1 9 0 “#_ftn27” GNB) 8 1 -1 9 0 0 ) ) 8 1 3 8 0 0 Grecians -2 1 0 0 0 0 0 0 _ftnref28 11 1 -1 9 0 “#_ftn28” KJV) 8 1 -1 9 0 0 ) ) 8 1 3 8 0 0 non-Jews -2 1 0 0 0 0 0 0 _ftnref29 11 1 -1 9 0 “#_ftn29” SEB) 8 1 -1 9 0 0 ) ) 8 1 3 8 0 0 How do we approach this matter? First, the textual variant has strong external support, so we are unable to make a choice on the basis of manuscript evidence. Consequently, we are forced to rely on internal evidence. Luke states that Greek-speaking Jewish Christians from Cyprus proclaimed the gospel, not to the Jews, but to people either who were born in Greece or whose native tongue was Greek. With this stark contrast, he intimates that the Jewish Christian missionaries addressed not the Greek-speaking Jews, whom he elsewhere calls ) 9 1 -1 9 0 0 Hellnistas) 8 1 -1 9 0 0 ,��) -2 1 0 0 0 0 0 0 _ftnref30 10 1 -1 9 0 “#_ftn30”
24. 8 1 -1 9 0 0 �� but the non-Jewish Greeks, whom he repeatedly classifies as ) 9 1 -1 9 0 0 Hellnas) 8 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref31 10 1 -1 9 0 “#_ftn31”
25. 8 1 -1 9 0 0 �� The internal evidence, therefore, seems to favor the reading ) 9 1 -1 9 0 0 Greeks) 8 1 -1 9 0 0 . ) 8 1 3 8 0 0 Next, how should we interpret this reading? In the New Testament, the term ) 9 1 -1 9 0 0 Greeks) 8 1 -1 9 0 0 denotes either natives of Greece and Macedonia or non-Jewish Hellenized residents of major cities, including Antioch, Iconium, Ephesus, Thessalonica, and Corinth.��) -2 1 0 0 0 0 0 0 _ftnref32 10 1 -1 9 0 “#_ftn32”
26. 8 1 -1 9 0 0 �� ) 8 1 3 8 0 “tw://bible.?id=45.1.16|AUTODETECT|” Luke indicates that the Jewish Christians, in addition to preaching the gospel to Jews in Antioch, proclaimed Jesus Christ to the Gentiles. Not only Luke in Acts, but also Paul in his writings, stresses that the gospel is first for the Jew and then for the Greek, that is, the Gentile 12 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 8 1 -1 9 0 0 , see especially the ) -2 1 0 0 0 0 0 0 _ftnref33 11 1 -1 9 0 “#_ftn33” NIV) 8 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref34 10 1 -1 9 0 “#_ftn34”
27. 8 1 -1 9 0 0 �� ) 6 1 3 8 0 0

21. And the hand of the Lord was with them, and a large number believed and turned to the Lord.) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 In this text, Luke sounds a note of triumph. As a Gentile Christian, he describes the growth of the Christian church among the Gentiles. They listened to the message, believed in the Lord Jesus, and joined the fellowship of the church. Luke ascribes the increase to the hand of the Lord (see 4:30; 13:11). That is, in his providence God blessed the labors of the missionaries when numerous Gentiles were converted. Perhaps Luke was one of these early converts. ) Striking is the emphasis on the word ) 9 1 -1 9 0 0 Lord) 8 1 -1 9 0 0 . It occurs three times in succession (vv. 20 21) and presents a marked emphasis in the proclamation of the Good News. This does not mean that the term ) 9 1 -1 9 0 0 Lord) 8 1 -1 9 0 0 originated in Antioch among the Gentile believers.��) -2 1 0 0 0 0 0 0 _ftnref35 10 1 -1 9 0 “#_ftn35”

28. 8 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” �� On the contrary, Jesus applied ) 12 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 8 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.44|AUTODETECT|” , The Lord said to my Lord, to himself, as did his apostles 12 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.44|AUTODETECT|” Matt. 22:41 44) 8 1 -1 9 0 “tw://bible.?id=44.2.34|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.2.34|AUTODETECT|” Acts 2:34) 8 1 -1 9 0 0 ). Both Jews and Gentiles accepted Jesus Christ as their Lord; by confessing his name they became his disciples. ) 8 1 3 8 0 0 On the basis of verse 19, we assume that the initial ministry of the Jewish Christians among the Jews and Greeks took place in the confines of Antiochean synagogues. The news of the great number of converts soon reached the apostles in Jerusalem (see 2:47; 6:7; 9:31; 12:24; 14:1; 16:5; 19:20). They realized that the age of preaching the gospel to the Gentiles had come and that appropriate action should be taken to welcome them into the church. ) 9 1 3 8 0 0

2. Mission of Barnabas) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:22 24) 8 1 -1 9 0 0 ) 6 1 3 8 0 0
3. The news about them reached the ears of the church in Jerusalem and they sent Barnabas to go to Antioch. 23. When he arrived and witnessed the grace of God, he rejoiced and began to encourage them all to remain true, with a resolute heart, to the Lord. 24. He was a good man, full of the Holy Spirit and faith. And a large crowd was added to the Lord.) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 We make these observations: ) a. ) 9 1 -1 9 0 0 News.) 8 1 -1 9 0 0 Good news travels fast! Travelers who arrived in Jerusalem reported to the church the phenomenal influence of the Christian faith and the resultant increase of believers in the city of Antioch. First, the Jerusalem church received the news about the Samaritans who had accepted the gospel. In consequence, its members sent Peter and John to them (8:14). Next, the mother church heard about the Gentiles in Antioch who accepted the gospel. In response, the church commissioned Barnabas as the representative of the apostles. Note, then, that the Jerusalem church remained in charge of developments abroad. ) 8 2 3 8 0 0 When the news came to the ears of the church in Jerusalem, the apostles were perhaps in other regions (compare v. 30). The Jewish Christians had no objections to Gentiles entering the church, primarily because Peter had told them about his experience in Caesarea. Although Caesarea was located in Palestine, in the minds of the Jews the city of Antioch was the capital of a heathen nation. Nevertheless, the church in Jerusalem voiced no dissent. Instead the church leaders looked for a person who could represent them and who would understand the situation in Antioch. They appointed Barnabas. ) Finally, the Jerusalem church could not take lightly the increase of the church in Antioch.

In time, the Antiochean church became the mission center for the Christian faith and overtook the mother church of Jerusalem. Even though Jerusalem provided leadership and direction, Antioch had vision and ambition. From Antioch, the gospel sounded forth throughout the countries that bordered the Mediterranean Sea. Antioch became the Gentile church that occupied a strategic position between the Jewish center in Jerusalem and the Gentile churches Paul had founded.��) -2 1 0 0 0 0 0 0 _ftnref36 10 1 -1 9 0 “#_ftn36” 29) 8 1 -1 9 0 0 �� After the fall of Jerusalem in a.d. 70, Antioch filled the leadership vacuum in the church at large. ) 8 1 3 8 0 0 b. ) 9 1 -1 9 0 0 Action.) 8 1 -1 9 0 0 As a Greek-speaking Jewish Christian and native of Cyprus, Barnabas is the right person to promote the development of the church in Antioch. He comes not to exert authority, but to help the believers grow in faith. ) 8 2 3 8 0 0 Perhaps traveling along the coastal area, visiting and strengthening churches along the way, Barnabas eventually arrives in Antioch. He is amazed at the grace of God when he observes the harmony that exists between Jew and Gentile in the Antiochean church. With spiritual eyes, he looks at the development of the church and gives God the glory. Barnabas rejoices when he sees the effect of Christ s gospel among the people and, true to his name Son of Encouragement (4:36) he immediately begins to encourage the believers to remain true to the Lord. He realizes that these recent converts may become an easy prey of Satan. Therefore, on a daily basis Barnabas instructs them to be true to Jesus. He urges them to cling to Christ with determination (compare 13:43; 14:22). ) c. ) 9 1 -1 9 0 0 Result.) 8 1 -1 9 0 0 Luke expresses his admiration for the spiritual characteristics of Barnabas. He calls him a good man, full of the Holy Spirit and faith. The description matches that of Stephen (6:5; 7:55) and thus puts Barnabas on the same level as Stephen. The adjective ) 9 1 -1 9 0 0 good,) 8 1 -1 9 0 “tw://bible.?id=62.1.3|AUTODETECT|” applied to Barnabas, denotes the quality of excellence. Luke describes Barnabas as good in the sense that this person is of sterling character, wholesome, capable, and helpful. Filled with the Holy Spirit and faith, Barnabas lives in daily fellowship with God the Father and the Lord Jesus Christ 12 1 -1 9 0 “tw://bible.?id=62.1.3|AUTODETECT|” I John 1:3) 8 1 -1 9 0 0 ). The presence of the Holy Spirit and complete trust in Jesus furnish him with serene stability, genuine love for his fellow man, and unparalleled dedication to the work of the Lord. ) 8 1 3 8 0 0 As a result, the church at Antioch continues to increase in numbers. Writes Luke, A large crowd was added to the Lord. In fact, this is the second time that Luke reports the growth of the Antiochean church (v. 21). The church experiences a development that is unique in the Gentile world and in a sense indicates still greater things to come. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 11:22 23) 8 1 -1 9 0 0 ) 8 1 3 8 0 “tw://bible.?id=40.10.27|AUTODETECT|” �0� �p f�� this is a Semitic idiom that occurs frequently in the Septuagint. See also ) 12 1 -1 9 0 “tw://bible.?id=40.10.27|AUTODETECT|” Matthew 10:27) 8 1 -1 9 0 0 . ) 8 1 3 8 0 0 �� �������� the noun in the dative case modifies the verb. The dative is used adverbially to express manner, that is, how to remain true to the Lord.��) -2 1 0 0 0 0 0 0 _ftnref37 10 1 -1 9 0 “#_ftn37” 30) 8 1 -1 9 0 0 �� ) 9 1 3 8 0 0 3. Christians in Antioch) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:25 26) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 Barnabas proves to be the right man in the right place. He relates well to the people living in the capital city of Antioch, is bilingual, is familiar with Greek culture, and perhaps works at a trade to support himself. Due to the numerical increase of the Antiochean church, Barnabas needs assistance. He knows that Paul resides in Tarsus and is a capable teacher. ) 6 1 3 8 0 0 25. Barnabas left for Tarsus to look for Saul. 26. When he found him he brought him to Antioch. And for a whole year they met with the church and taught a great number of people. The disciples were called Christians first in Antioch.) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 a. Barnabas left for Tarsus to look for Saul. The geographic distance between Antioch and Tarsus was relatively short and by traveling on foot could be covered in a few days. Tarsus was a major city in Cilicia, a Roman province in the southwest corner of Asia Minor (modern Turkey). It was a university city that ranked higher academically than Alexandria and Athens. In this city Paul was born; he describes himself as a Jew, from Tarsus in Cilicia, a citizen of no unimportant city (21:39). E. M. Blaiklock suggests that influential Jews in that city had petitioned Rome to confer on them Roman citizenship with the provision that this privilege be transmitted by birth to their descendants.��) -2 1 0 0 0 0 0 0 _ftnref38 10 1 -1 9 0 “#_ftn38” 31) 8 1 -1 9 0 0 �� Rome granted their request and as a consequence Paul enjoyed the protection of Roman citizenship (16:37; 22:28). ) 8 2 3 8 0 0 After Paul left Jerusalem and traveled via Caesarea to Tarsus (9:30), he seemed to have disappeared. However, in view of Luke s reference to churches in Cilicia (15:41), we presume that Paul, as the energetic missionary to the Gentiles, proclaimed and taught the gospel in that area. No wonder that Barnabas chose Paul to be his right-hand man to teach the Word to the Gentile Christians in Antioch. ) b. When he found him he brought him to Antioch. Luke does not disclose how long Barnabas had to look for Paul in Tarsus and its vicinity. He merely states that he found Paul and brought him to Antioch.

Barnabas knew that Jesus had called Paul to be an apostle to the Gentiles (9:27). And even if many years had elapsed since they both had been in Jerusalem, Paul s call remained intact. Barnabas informed Paul about the influx of the Gentiles into the Antiochean church and invited him to be their teacher.��) -2 1 0 0 0 0 0 0 _ftnref39 10 1 -1 9 0 “#_ftn39” 32) 8 1 -1 9 0 0 �� When Paul agreed to accompany Barnabas and work with him in Antioch, he made his debut as a teacher of Gentile Christians. ) 8 2 3 8 0 0 c. And for a whole year they met with the church. Both Barnabas and Paul taught the believers in Antioch for a year. Moreover, Luke adds that these two men taught a great number of people. This information is indicative of the tremendous growth of the Christian church in that city. Obviously, Paul was well qualified to teach the people that the Old Testament Scriptures were fulfilled in Jesus Christ.

He had been schooled in the Scriptures at the feet of Gamaliel in Jerusalem (22:3), and following his conversion near Damascus, he interpreted the Old Testament messianic prophecies from a fulfillment motif. ) d. The disciples were called Christians first in Antioch. Since the outpouring of the Holy Spirit on the day of Pentecost in Jerusalem, Jesus followers referred to themselves as brothers, disciples, believers, saints, and those who belonged to the Way. The time had come, however, to adopt a definitive and descriptive name for the people who accepted Jesus as their Lord and Savior. The name ) 9 1 -1 9 0 0 Christians) 8 1 -1 9 0 “tw://bible.?id=60.4.16|AUTODETECT|” was used first in Antioch in the multicultural setting of that city. In Acts, the name occurs only twice, here and in 26:28 (where Herod Agrippa II chides Paul for trying to make him a Christian). The word also appears in ) 12 1 -1 9 0 “tw://bible.?id=60.4.16|AUTODETECT|” I Peter 4:16) 8 1 -1 9 0 0 . Peter puts it in the context of suffering and urges his readers not to be ashamed of bearing that name. We are unable to determine if antagonists to the Christian faith coined the Greek name ) 9 1 -1 9 0 0 Christianoi) 8 1 -1 9 0 0 to defame the followers of Christ. In the light of Agrippa s remark to Paul and the context of Peter s comments to his readers, we are inclined to think that the enemies of the faith ascribed this name to the Christians. ) 8 1 3 8 0 0 The other possibility is that the believers carefully chose the name. They did not designate themselves followers of Jesus, nor did they adopt the name that the Jews gave them, the Nazarene sect (24:5). Instead they used the official title ) 9 1 -1 9 0 0 Christ) 8 1 -1 9 0 0 and, adding the ending ) 9 1 -1 9 0 0 -ians) 8 1 -1 9 0 0 9 1 -1 9 0 0 -ianoi) 8 1 -1 9 0 0 ), indicated that they completely identified themselves with Christ.��) -2 1 0 0 0 0 0 0 _ftnref40 10 1 -1 9 0 “#_ftn40” 33) 8 1 -1 9 0 0 �� Similarly, members of Caesar s household, soldiers, and public officials called themselves ) 9 1 -1 9 0 0 Kaisarianoi) 8 1 -1 9 0 0 to demonstrate their allegiance to the Roman emperor. ) 8 1 3 8 0 0 Although Jewish Christians could stay under the protective umbrella of the freedom of religion that the Roman government had granted the Jews, with the influx of Gentiles into the church the Christians had to distinguish themselves from the Jews and assume a new name. Nonetheless, we are unable to prove that the Christians themselves coined the term ) 9 1 -1 9 0 0 Christianoi) 8 1 -1 9 0 0 . The absence of this term from early Christian literature (except in the letters of Ignatius) suggests that as a matter of fact it was not a name early accepted by the Christians themselves. ��) -2 1 0 0 0 0 0 0 _ftnref41 10 1 -1 9 0 “#_ftn41” 34) 8 1 -1 9 0 0 �� As the Christians in Antioch dedicated themselves completely to Jesus Christ so we ought to reflect Christ s virtues, glory, and honor. As Christians, we are brothers and sisters in the household of faith, citizens in the kingdom of heaven, and soldiers in the army of Christ. ) 6 1 3 8 0 0 Practical Considerations in 11:26) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 Why are you called a Christian? The name ) 9 1 -1 9 0 0 Christian) 8 1 -1 9 0 0 means that you identify completely with Christ because you are his disciple. But for many Christians this identification seems to apply only in a Sunday worship service. During the week, many Christians appear to have put aside the Christian nametag that they display on Sundays when they sing praises to God, read Scripture, pray, and listen to a sermon. How do some Christians live? Some live for the sake of money; others are in the process of destroying their bodies through chemical dependence; and still others use vile and profane language as part of their daily speech. The question, Why are you called a Christian? is personal and to the point. It makes many Christians blush. ) 8 11 3 8 0 0 In the sixteenth century, German theologian Zacharius Ursinus asked this same question and formulated the following answer: ) Because by faith I am a member of Christ ) and so I share in his anointing. ) I am anointed ) to confess his name, ) to present myself to him as a living sacrifice of thanks, ) to strive with a good conscience against sin and the devil in this ) life, ) and afterward to reign with Christ ) over all creation ) for all eternity.��) -2 1 0 0 0 0 0 0 _ftnref42 10 1 -1 9 0 “#_ftn42” 35) 8 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 11:25 26) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 Codex Bezae and other Western manuscripts have an expanded text. The italicized clauses and phrases indicate variations: ) And ) 9 1 -1 9 0 0 having heard that Saul was at Tarsus,) 8 1 -1 9 0 0 he went out to seek him; and ) 9 1 -1 9 0 0 when he had met him, he entreated him to come) 8 1 -1 9 0 0 to Antioch. ) 9 1 -1 9 0 0 When they had come,) 8 1 -1 9 0 0 for a whole year a large company of people ) 9 1 -1 9 0 0 were stirred up,) 8 1 -1 9 0 0 and ) 9 1 -1 9 0 0 then) 8 1 -1 9 0 0 for the first time the disciples in Antioch were called Christians.��) -2 1 0 0 0 0 0 0 _ftnref43 10 1 -1 9 0 “#_ftn43” 36) 8 1 -1 9 0 0 �� ) 8 1 3 8 0 0 ��������� the compound aorist infinitive expresses purpose and, at the same time, thoroughness. That is, Barnabas went to Tarsus to make a diligent search.��) -2 1 0 0 0 0 0 0 _ftnref44 10 1 -1 9 0 “#_ftn44” 37) 8 1 -1 9 0 0 �� ) 8 1 3 8 0 0 ������ �P���� this simplistic phrase, literally translated it was to them, introduces three infinitives: first, ���������� (they met), then, ������� (they taught), and last, ���������� (they received a name). ) 9 1 3 8 0 0 4. Prediction and Fulfillment) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 11:27 30) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 As a historian, Luke speaks in general terms (compare 12:1) and fails to give exact dates. From the information about a famine and the historical context in Acts and other sources, we conjecture that Agabus predicted the famine in the first part of the fifth decade. Scholars differ on an exact date, but historical evidence seems to support the view that this famine took place about a.d. 46.��) -2 1 0 0 0 0 0 0 _ftnref45 10 1 -1 9 0 “#_ftn45” 38) 8 1 -1 9 0 0 �� ) 6 1 3 8 0 0 27. Now at that time some prophets came down from Jerusalem to Antioch. 28. One of them, named Agabus, stood up and predicted through the Spirit that there would be a severe famine all over the Roman world. This happened during the reign of Claudius.) 8 1 -1 9 0 0 ) 8 2 3 8 0 0 We make these comments: ) a. ) 9 1 -1 9 0 0 Prophets.) 8 1 -1 9 0 0 The link between the churches in Jerusalem and Antioch appears to be strong, for in time some prophets come down from Jerusalem to visit the believers in Antioch. They are Christian prophets who have the gift of the Holy Spirit (v. 28) and come to strengthen the Christians in their faith (13:1). Even though this is the first time Luke mentions prophets, we know from other New Testament passages that prophets interpreted and preached God s Word, encouraged the people, and predicted events.��) -2 1 0 0 0 0 0 0 _ftnref46 10 1 -1 9 0 “#_ftn46” 39) 8 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” �� They differed from the Old Testament prophets in respect to their function. Old Testament prophets primarily foretold the birth and coming of Christ. But after Jesus coming, messianic prophecy had ceased and New Testament prophets preached the gospel and predicted events. Furthermore, Christ s gospel had been entrusted to the apostles, who filled a primary role in the Christian church. Thus Paul lists the apostles first and then the prophets 12 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 8 1 -1 9 0 0 ). ) 8 1 3 8 0 0 b. ) 9 1 -1 9 0 0 Prediction.) 8 1 -1 9 0 0 One of the prophets was Agabus, who predicted that a famine would strike the Roman empire. Agabus merely predicts; he does not prophesy. Likewise, when Paul arrived at Caesarea at the conclusion of his third missionary journey, Agabus came from Judea and predicted Paul s imprisonment (21:10 11). The fact that this prophet was filled with the Holy Spirit means that God wished to communicate with his people regarding an event in the future. This event touched the lives not only of Christians but of all those living in the Roman empire. ) 8 1 3 8 0 0 The famine that Agabus predicted occurred during the reign of Emperor Claudius, who ruled from a.d. 41 to 54. Luke calls it a severe famine, for in varying degrees it affected the entire Roman empire. Egypt sold grain for the benefit of the people in famine-stricken Jerusalem, Cyprus supplied figs,��) -2 1 0 0 0 0 0 0 _ftnref47 10 1 -1 9 0 “#_ftn47” 40) 8 1 -1 9 0 0 �� and the Christians in Antioch sent aid to the believers in Judea (v. 29). Different parts of the Roman empire suffered famines. Therefore, we interpret Luke s description, a severe famine all over the Roman world, not in a literal but in a broad sense. ) 6 1 3 8 0 0 29. And the disciples, each of them as he was financially able, decided to send help for the relief of the brothers living in Judea. 30. They did this by sending their gift to the elders by Barnabas and Saul.) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 The purpose for the visit of the Jerusalem prophets was to inform the Antiochean believers that a severe famine would occur in Judea with detrimental consequences for the Christians in that area. The church in Antioch did not receive the message for information but made immediate plans to alleviate the need of the believers in Judea. ) 8 1 3 8 0 “tw://bible.?id=47.9.7|AUTODETECT|” Luke describes the loving care of the Christians in Antioch in glowing terms: And the disciples, each of them as he was financially able, decided to send help for the relief of the brothers living in Judea. The Antiochean Christians decided to establish a relief fund to which each person contributed as much as his resources permitted. On a voluntary basis, the believers donated their gifts to show their love for needy brothers. Indeed, God loves a cheerful giver 12 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 8 1 -1 9 0 0 ). The Gentile church broke down the wall of separation between Jew and Gentile by sending famine relief to the Jewish church in Jerusalem. ) 8 1 3 8 0 0 For decades, perhaps as a result of the persecution following the death of Stephen, the Jerusalem church became impoverished. During his missionary journeys Paul asked the Gentile churches for donations to help the poor in Jerusalem.��) -2 1 0 0 0 0 0 0 _ftnref48 10 1 -1 9 0 “#_ftn48” 41) 8 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” �� The Gentile Christians wished to thank the Jewish Christians for sharing their spiritual blessings. Returning a kindness, the Gentiles shared material blessings with the Jewish Christians in Jerusalem 12 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” Rom. 15:27) 8 1 -1 9 0 0 ). ) 8 1 3 8 0 0 In his report, Luke is extremely brief. He does not indicate what kind of help the believers in Antioch sent to Jerusalem and when they dispatched it. We surmise that they entrusted a monetary gift to Barnabas and Paul, who served as their emissaries (see v. 30). Further, we believe that the two envoys arrived in Jerusalem before the famine took effect. We must keep in mind that the prophets came to Antioch for the purpose of informing the Christians about a need among the believers in Judea. When this news reached the Antiocheans, their response was immediate and spontaneous. They commissioned Barnabas and Paul to take a gift to the elders in Jerusalem and thus demonstrated the visible unity of Christ s church. ) 8 1 3 8 0 “tw://bible.?id=48.2.1|AUTODETECT|” Two items need a word of explanation. First, the believers in Antioch sent their foremost teachers to Jerusalem to act as their representatives. Barnabas used the occasion to report to the church in Jerusalem about the work he and Paul performed in Antioch (see v. 22). For Paul, this trip was a homecoming of sorts. Years earlier he had left Jerusalem because local Jews were seeking to kill him (9:29 30). He returned not knowing whether his enemies would allow him to stay safely in the city. Was this visit Paul s return to Jerusalem fourteen years later 12 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 8 1 -1 9 0 0 )? We keep this question in abeyance, for it relates to Paul s visit at the time of the Jerusalem Council (see the commentary on 15:2).��) -2 1 0 0 0 0 0 0 _ftnref49 10 1 -1 9 0 “#_ftn49” 42) 8 1 -1 9 0 0 �� ) 8 1 3 8 0 “tw://bible.?id=56.1.5|AUTODETECT|” Next, verse 30 is the first mention of elders in the Jerusalem church. When Paul and Barnabas established churches in Asia Minor, they appointed elders in each church (14:23; see also 20:17). And when Paul wrote a letter to Titus, who was a pastor on the island of Crete, he instructed him to appoint elders in every town 12 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” Titus 1:5) 8 1 -1 9 0 0 ). Luke introduces the Greek expression ) 9 1 -1 9 0 0 presbyteroi) 8 1 -1 9 0 0 (elders) in connection with the leaders of the Jerusalem church. This leadership was patterned after the Jewish synagogue, in which a council of elders filled a leading role.��) -2 1 0 0 0 0 0 0 _ftnref50 10 1 -1 9 0 “#_ftn50” 43) 8 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 11:28 30) 8 1 -1 9 0 0 ) 9 1 3 8 0 0 Verse 28) 8 1 -1 9 0 0 ) 8 1 3 8 0 0 The text of Codex Bezae and a few other manuscripts indicate that Luke was present in Antioch. Here is the first we passage: And there was much rejoicing; and when ) 9 1 -1 9 0 0 we) 8 1 -1 9 0 0 were gathered together one of them named Agabus spoke, signifying.& ��) -2 1 0 0 0 0 0 0 _ftnref51 10 1 -1 9 0 “#_ftn51” 44) 8 1 -1 9 0 0 �� ) 8 1 3 8 0 0 ��p ��� ��������� Christian prophecy was a gift of the Holy Spirit himself, and Agabus spoke directly from God. ��) -2 1 0 0 0 0 0 0 _ftnref52 10 1 -1 9 0 “#_ftn52” 45) 8 1 -1 9 0 0 �� ) 8 2 3 8 0 0 ������� ������ these two infinitives introduced by the aorist active ������� (he indicated) show redundancy. The first infinitive conveys a future connotation; the second infinitive is in the future tense. ) �� this preposition conveys a temporal idea, in the time of. ) 9 1 3 8 0 0 Verses 29 30) 8 1 -1 9 0 0 ) 8 4 3 8 0 0 �P������� the imperfect middle of �P�������� (I am well off) is significant because it describes financial status. ) �P��� this pronoun in the genitive case, redundant in view of the genitive case , expresses emphasis. ) E the relative pronoun is in the accusative case and refers to the entire verbal clause of the preceding sentence. ) ��� not through but by means of. ) 9 1 3 8 0 0 Summary of Chapter 11) 8 1 -1 9 0 0 ) 8 4 3 8 0 0 When Peter arrives in Jerusalem, he is accused of entering the house of Gentiles and eating with them. Peter fully explains to the members of the Jerusalem church the events as they occurred. He tells them about his vision in Joppa when he saw a sheet filled with animals come down from heaven; when he heard a voice commanding him to kill and eat; and when, after hearing the voice three times, he saw the sheet pulled back to heaven. ) Peter reports that three men sent from Caesarea asked him to come with them. Commanded by the Spirit to do so and in the company of six Jewish believers from Joppa, Peter traveled to Caesarea. There he spoke to the Gentiles and witnessed the coming of the Spirit on the Gentiles. Peter states that he was unable to oppose God.

His listeners have no further objections and praise God. ) Refugees from Jerusalem proclaim the gospel to Jews in Phoenicia, Cyprus, and Antioch. But a few from Cyprus and Cyrene also preach the good news about Jesus to the Greeks in Antioch. As a result, many of them believe. The news concerning the growth of the church in Antioch comes to the attention of the Jerusalem church. Barnabas is delegated to go to Antioch. When he arrives, he rejoices in the evident grace of God.

He goes to Tarsus in search of Paul, who accompanies him to Antioch. These two teach the believers for an entire year. The church increases numerically and the disciples are called Christians first in Antioch. ) Agabus comes from Jerusalem and predicts a severe famine in the Roman empire. The Antiochean believers extend their loving concern to the believers in Jerusalem and delegate Barnabas and Paul to bring a gift to the elders in Judea. ) -2 1 0 0 0 0 0 0 _ftn1 10 1 3 8 0 “#_ftnref1” 1 ) 8 1 -1 9 0 0 Refer to Suetonius ) 9 1 -1 9 0 0 Gaius Caligula) 8 1 -1 9 0 0 , in ) 9 1 -1 9 0 0 The Lives of the Caesars) 8 1 -1 9 0 0 , trans. John C. Rolfe, 2 vols., vol. 1, bk. 4, pp. 403 97 (LCL). ) -2 1 0 0 0 0 0 0 _ftn2 10 1 3 8 0 “#_ftnref2” 2 ) 8 1 -1 9 0 0 Josephus ) 9 1 -1 9 0 0 Antiquities) 8 1 -1 9 0 0 18.8.2 [261]; ) 9 1 -1 9 0 0 War) 8 1 -1 9 0 0 2.10.1 [184 87]. ) -2 1 0 0 0 0 0 0 _ftn3 10 1 3 8 0 “#_ftnref3” 3 ) 8 1 -1 9 0 0 See 4:29, 31; 6:2, 7; 8:14; 13:5, 7, 44, 46, 48; 16:32; 17:13; 18:11. Bertold Klappert, ) 9 1 -1 9 0 0 NIDNTT) 8 1 -1 9 0 0 , vol. 3, p. 1113. ) -2 1 0 0 0 0 0 0 _ftn4 10 1 3 8 0 “#_ftnref4” 4 ) 8 1 -1 9 0 0 Bruce M. Metzger, ) 9 1 -1 9 0 0 A Textual Commentary on the Greek New Testament) 8 1 -1 9 0 0 , 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 382 83. ) -2 1 0 0 0 0 0 0 _ftn5 10 1 3 8 0 “#_ftnref5” 5 ) 8 1 -1 9 0 0 E.g., R. C. H. Lenski, ) 9 1 -1 9 0 0 The Interpretation of the Acts of the Apostles) 8 1 -1 9 0 0 (Columbus: Wartburg, 1944), p. 438. ) -2 1 0 0 0 0 0 0 _ftn6 11 1 3 8 0 “#_ftnref6” NEB ) 8 1 -1 9 0 0 New English Bible ) -2 1 0 0 0 0 0 0 _ftn7 10 1 3 8 0 “#_ftnref7” 6 ) 8 1 -1 9 0 0 I. Howard Marshall, ) 9 1 -1 9 0 0 The Acts of the Apostles: An Introduction and Commentary) 8 1 -1 9 0 0 , Tyndale New Testament Commentary series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1980), p. 195. ) -2 1 0 0 0 0 0 0 _ftn8 10 1 3 8 0 “#_ftnref8” 7 ) 8 1 -1 9 0 0 Refer to F. W. Grosheide, ) 9 1 -1 9 0 0 De Handelingen der Apostelen) 8 1 -1 9 0 0 , Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 360. ) -2 1 0 0 0 0 0 0 _ftn9 10 1 3 8 0 “#_ftnref9” 8 ) 8 1 -1 9 0 0 H. E. Dana and Julius R. Mantey, ) 9 1 -1 9 0 0 A Manual Grammar of the Greek New Testament) 8 1 -1 9 0 0 (1927; New York: Macmillan, 1957), p. 107. ) -2 1 0 0 0 0 0 0 _ftn10 10 1 3 8 0 “#_ftnref10” 9 ) 8 1 -1 9 0 0 A. T. Robertson, ) 9 1 -1 9 0 0 A Grammar of the Greek New Testament in the Light of Historical Research) 8 1 -1 9 0 0 (Nashville: Broadman, 1934), p. 885. ) -2 1 0 0 0 0 0 0 _ftn11 11 1 3 8 0 “#_ftnref11” RSV ) 8 1 -1 9 0 0 Revised Standard Version ) -2 1 0 0 0 0 0 0 _ftn12 11 1 3 8 0 “#_ftnref12” JB ) 8 1 -1 9 0 0 Jerusalem Bible ) -2 1 0 0 0 0 0 0 _ftn13 10 1 3 8 0 “#_ftnref13” 10 ) 8 1 -1 9 0 0 C. F. D. Moule, ) 9 1 -1 9 0 0 An Idiom-Book of New Testament Greek) 8 1 -1 9 0 0 , 2d ed. (Cambridge: Cambridge University Press, 1960), p. 132. ) -2 1 0 0 0 0 0 0 _ftn14 10 1 3 8 0 “#_ftnref14” 11 ) 8 1 -1 9 0 0 Luke refers four times to Cornelius (10:3 6, 22, 30 32; 11:13), four times to Peter s stay with Simon the tanner (9:43; 10:6, 17, 32), and twice to Peter s vision in Joppa (10:9 16; 11:5 10). ) -2 1 0 0 0 0 0 0 _ftn15 10 1 3 8 0 “#_ftnref15” 12 ) 8 1 -1 9 0 0 Donald Guthrie, ) 9 1 -1 9 0 0 New Testament Theology) 8 1 -1 9 0 0 (Downers Grove: Inter-Varsity, 1981), p. 686. ) -2 1 0 0 0 0 0 0 _ftn16 10 1 3 8 0 “#_ftnref16” 13 ) 8 1 -1 9 0 0 Leon Morris, ) 9 1 -1 9 0 0 New Testament Theology) 8 1 -1 9 0 0 (Grand Rapids: Zondervan, Academie Books, 1986), p. 181. ) -2 1 0 0 0 0 0 0 _ftn17 10 1 3 8 0 “#_ftnref17” 14 ) 8 1 -1 9 0 0 Dana and Mantey, ) 9 1 -1 9 0 0 Manual Grammar) 8 1 -1 9 0 0 , p. 188. ) -2 1 0 0 0 0 0 0 _ftn18 10 1 3 8 0 “#_ftnref18” 15 ) 8 1 -1 9 0 0 Metzger, ) 9 1 -1 9 0 0 Textual Commentary) 8 1 -1 9 0 0 , p. 386. ) -2 1 0 0 0 0 0 0 _ftn19 10 1 3 8 0 “#_ftnref19” 16 ) 8 1 -1 9 0 0 Thayer, p. 281. ) -2 1 0 0 0 0 0 0 _ftn20 10 1 3 8 0 “#_ftnref20” 17 ) 8 1 -1 9 0 0 Robertson, ) 9 1 -1 9 0 0 Grammar) 8 1 -1 9 0 0 , p. 1190. ) -2 1 0 0 0 0 0 0 _ftn21 10 1 3 8 0 “#_ftnref21” 18 ) 8 1 -1 9 0 0 Albert Huck, ) 9 1 -1 9 0 0 Synopsis of the First Three Gospels) 8 1 -1 9 0 0 , rev. Hans Lietzmann, 9th ed. (Oxford: Blackwell, 1957), pp. vii viii. ) -2 1 0 0 0 0 0 0 _ftn22 10 1 3 8 0 “#_ftnref22” 19 ) 8 1 -1 9 0 0 Josephus ) 9 1 -1 9 0 0 War) 8 1 -1 9 0 0 3.2.4 [29]. ) -2 1 0 0 0 0 0 0 _ftn23 10 1 3 8 0 “#_ftnref23” 20 ) 8 1 -1 9 0 0 Josephus ) 9 1 -1 9 0 0 War) 8 1 -1 9 0 0 7.3.3 [43 45]. ) -2 1 0 0 0 0 0 0 _ftn24 10 1 3 8 0 “#_ftnref24” 21 ) 8 1 -1 9 0 0 Juvenal ) 9 1 -1 9 0 0 Satires) 8 1 -1 9 0 0 3.62. See also Richard N. Longenecker, ) 9 1 -1 9 0 0 The Acts of the Apostles) 8 1 -1 9 0 0 , in vol. 9 of ) 9 1 -1 9 0 0 The Expositor s Bible Commentary) 8 1 -1 9 0 0 , ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 399. ) -2 1 0 0 0 0 0 0 _ftn25 10 1 3 8 0 “#_ftnref25” 22 ) 8 1 -1 9 0 0 Everett F. Harrison, ) 9 1 -1 9 0 0 The Apostolic Church) 8 1 -1 9 0 0 (Grand Rapids: Eerdmans, 1985), p. 54. ) -2 1 0 0 0 0 0 0 _ftn26 10 1 3 8 0 “#_ftnref26” 23 ) 8 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” For Cyprus, see 4:36; 13:4 5; 21:16; and for Cyrene, see 2:10; 6:9; 13:1; ) 12 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” Matt. 27:32) 8 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn27 11 1 3 8 0 “#_ftnref27” GNB ) 8 1 -1 9 0 0 Good News Bible ) -2 1 0 0 0 0 0 0 _ftn28 11 1 3 8 0 “#_ftnref28” KJV ) 8 1 -1 9 0 0 King James Version (= Authorized Version) ) -2 1 0 0 0 0 0 0 _ftn29 11 1 3 8 0 “#_ftnref29” SEB ) 8 1 -1 9 0 0 Simple English Bible ) -2 1 0 0 0 0 0 0 _ftn30 10 1 3 8 0 “#_ftnref30” 24 ) 8 1 -1 9 0 0 The term ) 9 1 -1 9 0 0 Hellnistas) 8 1 -1 9 0 0 occurs twice in Acts, referring to Jews (either Christian or non-Christian) whose native language was Greek (6:1; 9:29). But apart from these two instances and the variant reading in 11:20, the word does not occur elsewhere in known literature. ) -2 1 0 0 0 0 0 0 _ftn31 10 1 3 8 0 “#_ftnref31” 25 ) 8 1 -1 9 0 0 See 14:1; 17:4; 18:4; 19:10, 17; 20:21; 21:28; and 16:1, 3 in the singular. ) -2 1 0 0 0 0 0 0 _ftn32 10 1 3 8 0 “#_ftnref32” 26 ) 8 1 -1 9 0 0 Refer to Hans Windisch, ) 9 1 -1 9 0 0 TDNT) 8 1 -1 9 0 0 , vol. 2, p. 510; Hans Bietenhard, ) 9 1 -1 9 0 0 NIDNTT) 8 1 -1 9 0 0 , vol. 2, p. 126; Martin Hengel, ) 9 1 -1 9 0 0 Between Jesus and Paul) 8 1 -1 9 0 0 , trans. John Bowden (Philadelphia: Fortress, 1983), p. 58. ) -2 1 0 0 0 0 0 0 _ftn33 11 1 3 8 0 “#_ftnref33” NIV ) 8 1 -1 9 0 0 New International Version ) -2 1 0 0 0 0 0 0 _ftn34 10 1 3 8 0 “#_ftnref34” 27 ) 8 1 -1 9 0 0 Metzger favors the reading ) 9 1 -1 9 0 0 Hellnistas) 8 1 -1 9 0 0 but understands the term in the broad sense of Greek-speaking persons, ) 9 1 -1 9 0 0 Textual Commentary) 8 1 -1 9 0 0 , pp. 388 89. ) -2 1 0 0 0 0 0 0 _ftn35 10 1 3 8 0 “#_ftnref35” 28 ) 8 1 -1 9 0 0 This is the view of Wilhelm Bousset, ) 9 1 -1 9 0 0 Kyrios Christos: A History of the Belief in Christ from the Beginning of Christianity to Irenaeus) 8 1 -1 9 0 0 , trans. John E. Steely (Nashville: Abingdon, 1970), pp. 146 47. But see Richard N. Longenecker, ) 9 1 -1 9 0 0 The Christology of Early Jewish Christianity) 8 1 -1 9 0 0 , Studies in Biblical Theology, 2d series 17 (London: SCM, 1970), p. 122. ) -2 1 0 0 0 0 0 0 _ftn36 10 1 3 8 0 “#_ftnref36” 29 ) 8 1 -1 9 0 0 Richard B. Rackham, ) 9 1 -1 9 0 0 The Acts of the Apostles: An Exposition) 8 1 -1 9 0 0 , Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 167. ) -2 1 0 0 0 0 0 0 _ftn37 10 1 3 8 0 “#_ftnref37” 30 ) 8 1 -1 9 0 0 Robertson, ) 9 1 -1 9 0 0 Grammar) 8 1 -1 9 0 0 , p. 530. ) -2 1 0 0 0 0 0 0 _ftn38 10 1 3 8 0 “#_ftnref38” 31 ) 8 1 -1 9 0 0 E. M. Blaiklock, ) 9 1 -1 9 0 0 Cities of the New Testament) 8 1 -1 9 0 0 (Westwood, N.J.: Revell, 1965), p. 21; see also Tarsus, ) 9 1 -1 9 0 0 ZPEB) 8 1 -1 9 0 0 , vol. 5, p. 602; William M. Ramsay, ) 9 1 -1 9 0 0 The Cities of St. Paul: Their Influence on His Life and Thought) 8 1 -1 9 0 0 (1907; reprint ed., Grand Rapids: Baker, 1963), pp. 197 98. ) -2 1 0 0 0 0 0 0 _ftn39 10 1 3 8 0 “#_ftnref39” 32 ) 8 1 -1 9 0 0 Henry Alford, ) 9 1 -1 9 0 0 Alford s Greek Testament: An Exegetical and Critical Commentary) 8 1 -1 9 0 0 , 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 127. ) -2 1 0 0 0 0 0 0 _ftn40 10 1 3 8 0 “#_ftnref40” 33 ) 8 1 -1 9 0 0 A variant spelling that originated with Roman historiographers is Chrestianoi. Tacitus ) 9 1 -1 9 0 0 Annals) 8 1 -1 9 0 0 15.44; Suetonius ) 9 1 -1 9 0 0 Life of Claudius) 8 1 -1 9 0 0 25.4, and ) 9 1 -1 9 0 0 Nero) 8 1 -1 9 0 0 16.2; Pliny ) 9 1 -1 9 0 0 Epistles) 8 1 -1 9 0 0 10.97. Codex Sinaiticus also features this spelling. ) -2 1 0 0 0 0 0 0 _ftn41 10 1 3 8 0 “#_ftnref41” 34 ) 8 1 -1 9 0 0 H. J. Cadbury, Names for Christians and Christianity in Acts, ) 9 1 -1 9 0 0 Beginnings) 8 1 -1 9 0 0 , vol. 5, p. 386. ) -2 1 0 0 0 0 0 0 _ftn42 10 1 3 8 0 “#_ftnref42” 35 ) 8 1 -1 9 0 0 Heidelberg Catechism, question and answer 32. ) -2 1 0 0 0 0 0 0 _ftn43 10 1 3 8 0 “#_ftnref43” 36 ) 8 1 -1 9 0 0 Metzger, ) 9 1 -1 9 0 0 Textual Commentary) 8 1 -1 9 0 0 , p. 390. ) -2 1 0 0 0 0 0 0 _ftn44 10 1 3 8 0 “#_ftnref44” 37 ) 8 1 -1 9 0 0 Thayer, p. 37. ) -2 1 0 0 0 0 0 0 _ftn45 10 1 3 8 0 “#_ftnref45” 38 ) 8 1 -1 9 0 0 Josephus ) 9 1 -1 9 0 0 Antiquities) 8 1 -1 9 0 0 3.15.3 [320]; 20.2.5 [51 52]; 20.5.2 [101]; Suetonius ) 9 1 -1 9 0 0 Claudius) 8 1 -1 9 0 0 18.2; Tacitus ) 9 1 -1 9 0 0 Annals) 8 1 -1 9 0 0 12.43; Dio Cassius ) 9 1 -1 9 0 0 Roman History) 8 1 -1 9 0 0 60.11; Eusebius ) 9 1 -1 9 0 0 Ecclesiastical History) 8 1 -1 9 0 0 2.8. ) -2 1 0 0 0 0 0 0 _ftn46 10 1 3 8 0 “#_ftnref46” 39 ) 8 1 -1 9 0 “tw://bible.?id=45.12.6|AUTODETECT|” See especially 15:32; 19:6; 21:9 10; ) 12 1 -1 9 0 “tw://bible.?id=45.12.6|AUTODETECT|” Rom. 12:6) 8 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” I Cor. 12:10) 8 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” 13:2) 8 1 -1 9 0 “tw://bible.?id=46.13.8|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=46.13.8|AUTODETECT|” 8) 8 1 -1 9 0 “tw://bible.?id=46.14.3|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.14.3|AUTODETECT|” 14:3) 8 1 -1 9 0 “tw://bible.?id=46.14.6|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=46.14.6|AUTODETECT|” 6) 8 1 -1 9 0 “tw://bible.?id=46.14.29-46.14.37|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=46.14.29-46.14.37|AUTODETECT|” 29 37) 8 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn47 10 1 3 8 0 “#_ftnref47” 40 ) 8 1 -1 9 0 0 Josephus ) 9 1 -1 9 0 0 Antiquities) 8 1 -1 9 0 0 20.2.5 [51 52]. See also Kenneth S. Gapp, The Universal Famine under Claudius, ) 9 1 -1 9 0 0 HTR) 8 1 -1 9 0 0 28 (1935): 258 65. ) -2 1 0 0 0 0 0 0 _ftn48 10 1 3 8 0 “#_ftnref48” 41 ) 8 1 -1 9 0 “tw://bible.?id=45.15.25-45.15.28|AUTODETECT|” Refer to 24:17; ) 12 1 -1 9 0 “tw://bible.?id=45.15.25-45.15.28|AUTODETECT|” Rom. 15:25 28) 8 1 -1 9 0 “tw://bible.?id=45.15.31|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=45.15.31|AUTODETECT|” 31) 8 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” I Cor. 16:1) 8 1 -1 9 0 “tw://bible.?id=47.8.1-47.8.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.8.1-47.8.6|AUTODETECT|” II Cor. 8:1 6) 8 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn49 10 1 3 8 0 “#_ftnref49” 42 ) 8 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Some scholars equate the famine visit with that of ) 12 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 8 1 -1 9 0 0 ; see, e.g., Longenecker, ) 9 1 -1 9 0 0 Acts) 8 1 -1 9 0 0 , p. 405. Consult also P. Benoit, La deuxi�me visite de Saint Paul � J�rusalem, ) 9 1 -1 9 0 0 Bib) 8 1 -1 9 0 0 40 (1959): 778 92. ) -2 1 0 0 0 0 0 0 _ftn50 10 1 3 8 0 “#_ftnref50” 43 ) 8 1 -1 9 0 0 Lothar Coenen, ) 9 1 -1 9 0 0 NIDNTT) 8 1 -1 9 0 0 , vol. 1, p. 199; G�nther Bornkamm, ) 9 1 -1 9 0 0 TDNT) 8 1 -1 9 0 0 , vol. 6, p. 662. ) -2 1 0 0 0 0 0 0 _ftn51 10 1 3 8 0 “#_ftnref51” 44 ) 8 1 -1 9 0 0 Metzger, ) 9 1 -1 9 0 0 Textual Commentary) 8 1 -1 9 0 0 , p. 391 (italics added). ) -2 1 0 0 0 0 0 0 _ftn52 10 1 3 8 0 “#_ftnref52” 45 ) 8 1 -1 9 0 0 Nigel Turner, ) 9 1 -1 9 0 0 Grammatical Insights into the New Testament) 8 1 -1 9 0 0 (Edinburgh: Clark, 1965), p. 21.)