About Acts

Acts records the birth and growth of the church through the power of the Holy Spirit from Jerusalem to Rome.

Author: LukeWritten: c. AD 62-64Reading time: ~4 minVerses: 30
Holy SpiritWitnessChurch GrowthMissionPersecutionUnity

King James Version

Acts 11

30 verses with commentary

Peter's Report to the Church

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

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A Pivotal Moment in Church History

This verse marks a watershed moment in the expansion of the early church. The Greek word ἤκουσαν (ēkousan, "heard") indicates not just casual awareness but significant news that demanded attention. The phrase "the Gentiles had also received" uses ἐδέξαντο (edexanto), meaning "welcomed" or "accepted," suggesting an active reception rather than passive hearing. The word λόγον (logon, "word") emphasizes the gospel message as divine communication.

This report follows Peter's encounter with Cornelius (Acts 10), representing the first official acceptance of Gentile believers without requiring Jewish conversion. The phrase "apostles and brethren" indicates the news reached both church leaders and the broader believing community in Judaea, the heartland of Jewish Christianity. Their hearing of this development would soon lead to questioning and controversy (Acts 11:2-3), yet ultimately to praise (Acts 11:18). This moment foreshadows the theological discussions that would culminate in the Jerusalem Council (Acts 15), establishing that salvation is by grace through faith for all people.

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

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And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, The Jerusalem church's immediate challenge to Peter demonstrates how revolutionary Gentile inclusion was, threatening established Jewish-Christian identity.

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

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Saying, Thou wentest in to men uncircumcised, and didst eat with them. The specific accusation—entering Gentile homes and sharing meals—identifies the shocking boundary-crossing that violated Jewish purity laws.

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

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But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, Peter's methodical, sequential explanation demonstrates wise apologetic approach—presenting evidence systematically rather than defensively reacting.

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

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I was in the city of Joppa praying: and in a trance I saw a vision. Peter begins his defense of baptizing Cornelius by describing his supernatural experience that challenged Jewish exclusivism. The detail "in the city of Joppa" establishes the geographical setting and connects to Acts 10:9-16. "Praying" (proseuchomenos, προσευχόμενος) indicates this vision came during devoted communion with God—divine revelation often accompanies seeking God's face.

"In a trance" (en ekstasei, ἐν ἐκστάσει) means literally "standing outside oneself"—a state where normal consciousness is suspended for direct divine communication. This wasn't meditation or imagination but God-initiated revelation. The vision of "a certain vessel descend, as it had been a great sheet, let down from heaven by four corners" contained clean and unclean animals, symbolically representing all peoples and nations.

Peter's detailed recounting demonstrates the profundity of this revelation: God was dismantling the ceremonial barriers separating Jews from Gentiles. The repeated vision (three times) and the Spirit's explicit command to accompany the Gentile messengers left no doubt about God's new direction. This verse marks a pivotal moment in Acts—the gospel breaking free from Jewish-only restrictions to become genuinely universal.

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

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Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. Peter's detailed vision description—specific animal categories—emphasizes the comprehensive abolition of dietary/purity distinctions under new covenant.

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

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And I heard a voice saying unto me, Arise, Peter; slay and eat. The divine command directly contradicted lifelong training and conscience, requiring radical trust in God's authority over established religious practice.

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

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But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. Peter's initial refusal reveals tension between calling Jesus Lord while resisting His command, illustrating struggle between tradition and fresh revelation.

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

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But the voice answered me again from heaven, What God hath cleansed, that call not thou common. God's rebuke establishes divine authority over purity definitions, declaring His power to declare clean what was formerly unclean.

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

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And this was done three times: and all were drawn up again into heaven. The threefold repetition emphasizes message's importance while divine origin (drawn up into heaven) validates vision's supernatural character.

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

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And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. The precise timing—vision's end coinciding with messengers' arrival—demonstrates divine orchestration and validates vision's practical application.

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

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And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house: The Spirit's explicit command removes uncertainty while bringing witnesses ensures accountability for controversial action.

And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;

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And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; Cornelius's testimony to angelic visitation provides independent corroboration, establishing that both parties received divine direction simultaneously.

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

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Who shall tell thee words, whereby thou and all thy house shall be saved. The angel's prophecy identifies Peter as messenger of salvation, emphasizing gospel proclamation as God's ordained means while extending promise to entire household.

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

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Peter reported to the Jerusalem church: 'as I began to speak, the Holy Ghost fell on them, as on us at the beginning.' The comparison to Pentecost ('the beginning') demonstrated that Gentiles received the identical Spirit as the first Jewish believers. Peter's testimony emphasized God's sovereign action - the Spirit fell while Peter was speaking, not after lengthy teaching or ritual. From a Reformed perspective, this vindicates the doctrine that the Spirit sovereignly regenerates whom He wills, when He wills. The parallel to Pentecost proved Gentile inclusion in the new covenant church.

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

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Peter remembered Jesus' words: 'John indeed baptized with water; but ye shall be baptized with the Holy Ghost.' This prophecy (Acts 1:5) found fulfillment not only at Pentecost but also at Cornelius's house. The contrast between John's water baptism and the Spirit's baptism shows the superiority of new covenant reality over old covenant shadows. Reformed theology distinguishes between the outward sign (water baptism) and the inward reality (Spirit baptism) - the latter being the saving work of regeneration and incorporation into Christ's body.

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

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Peter reasoned: 'Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?' Peter's logic is irrefutable - if God gave Gentiles the same Spirit, who is Peter to object? The phrase 'who was I' demonstrates appropriate humility before divine sovereignty. Reformed theology emphasizes that human traditions and preferences must yield to God's revealed will. Peter couldn't 'withstand God' by refusing to accept those whom God had accepted.

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

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The Jerusalem church's conclusion 'Then hath God also to the Gentiles granted repentance unto life' marks a theological revolution. The passive voice ('hath granted') emphasizes that repentance itself is God's gift, not human achievement. This recognition validates Gentile inclusion without Jewish conversion, establishing grace-alone salvation.

The Church in Antioch

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

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After Stephen's martyrdom, scattered believers 'travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.' Persecution scattered the church, but they continued preaching despite danger. Initially they preached only to Jews, not yet grasping the full scope of the Gentile mission. From a Reformed perspective, God used persecution (intended by Satan to destroy the church) to spread the gospel geographically. Even the believers' initial limitation to Jewish audiences served God's purposes in progressive revelation of the Gentile mission.

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

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Some believers from Cyprus and Cyrene 'spake unto the Grecians, preaching the Lord Jesus' in Antioch. These unnamed believers pioneered Gentile evangelism, likely emboldened by Peter's Caesarean mission. Their message centered on 'the Lord Jesus' - emphasizing both Jesus' identity as Lord and Savior. Reformed theology celebrates how ordinary believers (not apostles) initiated the Gentile mission in Antioch. God uses whom He wills to accomplish His purposes, not merely prominent leaders but also unnamed faithful witnesses.

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

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Luke reports: 'the hand of the Lord was with them: and a great number believed, and turned unto the Lord.' The 'hand of the Lord' signifies divine power and blessing on their ministry. The twofold response - believing and turning - describes conversion: faith in the gospel and repentance toward God. The 'great number' shows God's sovereign election extends to many among the Gentiles. Reformed theology sees effective calling here - the Spirit working through gospel preaching to grant faith and repentance to the elect. Human preaching is instrumental; God's power is effectual.

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

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News of Antioch's Gentile conversions reached Jerusalem, prompting them to send Barnabas. That the mother church investigated new work shows appropriate oversight and discernment. Barnabas's selection was providential - as an encourager with ties to Cyprus (Acts 4:36), he would recognize and affirm God's genuine work among Gentiles. Reformed polity values church oversight while recognizing God's sovereignty to work beyond human structures. Barnabas's role was to confirm and encourage, not control or criticize, the Antioch church.

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

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When Barnabas saw 'the grace of God' in Antioch, 'he was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.' Barnabas recognized God's grace at work and responded with joy and encouragement. His exhortation - to 'cleave unto the Lord' with 'purpose of heart' - emphasizes perseverance in faith. The Greek prothesis tes kardias (purpose of heart) suggests deliberate, wholehearted commitment. Reformed theology affirms perseverance of the saints - those truly saved will endure through determined adherence to Christ, enabled by God's preserving grace.

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

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Luke describes Barnabas: 'he was a good man, and full of the Holy Ghost and of faith.' This three-fold commendation - goodness, Spirit-fullness, and faith - marks exemplary Christian character. 'Goodness' (Greek agathos) indicates moral excellence; Spirit-fullness empowers ministry; faith maintains confidence in God's promises. The result: 'much people was added unto the Lord.' Reformed theology sees that godly character in leaders produces fruitful ministry - not through human manipulation but through the Spirit working through sanctified vessels. Leaders' holiness matters for effective ministry.

Then departed Barnabas to Tarsus, for to seek Saul:

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Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? Peter's rhetorical question demonstrates theological conclusion—Spirit's equal giving proves God accepts Gentiles, making human resistance futile and wrong.

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

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The name 'Christians' (Greek 'Christianoi,' followers of Christ) first applied at Antioch captures believers' core identity in Christ. Whether a term of derision or neutral description, believers embraced it, accepting identification with their crucified Lord. This Gentile church's one-year teaching ministry under Barnabas and Saul established the pattern of sustained discipleship.

And in these days came prophets from Jerusalem unto Antioch.

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Then tidings of these things came unto the ears of the church which was in Jerusalem. The rapid communication about Antioch's Gentile Christianity shows early church's communication networks and concern for doctrinal unity.

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

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And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. Agabus's prophecy and its fulfillment demonstrate continuing prophetic ministry while establishing historical context for church's relief efforts.

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

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Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: The Antioch church's generous response demonstrates practical Christian love transcending ethnic divisions—Gentile believers helping Jewish Christians.

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

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Which also they did, and sent it to the elders by the hands of Barnabas and Saul. The relief delivery through trusted representatives establishes accountability while advancing Saul's emerging apostolic ministry.

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