Onward the Flexible Themes Tour

To continue our tour of the flexible themes, the one I have been using the last couple of days is “Silver is the New Black”. It is described as “a clean two-column fluid-width grey scale theme with rounded corners”. It also falls into the category of minimal, as in few colors and few widgets.

It is essentially a cousin to my first flexible theme of the tour, Word Press Classic, and shares many of the same advantages and drawbacks:

1) Clean

2) Handles non-English fonts well like WordPress Classic .

3) More color than WordPress Classic, without being too colorful for ease of reading.

4) Colored Boxed sidebar items draw the eye better and are easier to read, red letters on grey background being very readable.

5) Smaller font means less scrolling to read longer posts. Of which I speak with considerable authority. 

On the minus side:

1. Clean = Still rather plain. 

2. Smaller font harder on the eyes. Yes, I notice even on a twenty-six inch screen.

3. While fully customizable with Widgets, adding much else to the sidebar still strikes me as defeating the purposefully clean, minimal design of the theme. And additional Widgets would add to an already substantial sidebar to be scrolled through for information.

4. It’s still a rather dated-looking theme looking to be from pre-broadband pre-mega graphics card days. It’s not now, you know?

So far I’ve gotten one pro comment from Mr. Norelli, but anything he likes I always want to reconsider, so I’m open to further opinions.

Oh, yes. This is the theme I think Roger Mugs will go with when he joins WordPress. ;-) 

Southern Baptists to Invade the UK!

Actually, it’s more scary than that. The CenturyMen, a men’s choir made up of one hundred Southern Baptist Ministers of Music, has a Baptist Heritage Mission Tour through England, Scotland, and Wales July 6-14, 2008.

I know of this particularly because my local Minister of Music, Gary Anglin (not this one, the one with white grey distinguished hair who just might be in photo 12 of the CenturyMen gallery), is a member of the choir, and was preparing to leave our fair city after Prayer Meeting tonight for the English Isles.

It’s a tough job Gary has. What can I say?

If you want to avoid the experience of one hundred SBC Ministers of Music in a Dove and Grammy award- nominated choir singing for you, your best bet is to consult the tour calendar here. If you want to warn friends and relatives of the dangers, your best bet is to send them some sample CDs.

You Anglicans haven’t kept Bishop Wright at home in Durham, so now we Southern Baptists are making a small tactical strike back at you. And any hint that one hundred Southern Baptist pastors are planning to keep the CenturyMen stuck in an airport in the UK endlessly like Tom Hanks inTerminal is strictly baseless gossip.      

Acts of the Apostles Chapter 11:19-30 Antique Commentary Notes

A.T. Robertson
Act 11:19
They therefore that were scattered abroad (hoi men oun diasparentes). Precisely the same words used in Act_8:4 about those scattered by Saul (which see) and a direct reference to it is made by the next words, “upon the tribulation that arose about Stephen” (apo tēs thlipseōs tēs genomenēs epi Stephanōi). As a result of (apo), in the case of (epi) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following.

Except to Jews only (ei mē monon Ioudaiois). Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 b.c. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.

Albert Barnes
Act 11:19
Now they … - This verse introduces a new train of historical remark; and from this point the course of the history of the Acts of the Apostles takes a new direction. Thus far, the history had recorded chiefly the preaching of the gospel to the Jews. From this point the history records the efforts made to convert the Gentiles. It begins with the labors put forth in the important city of Antioch (Act_11:19-20); and as, during the work of grace that occurred in that city, the labors of the apostle Paul were especially sought (Act_11:25-26), the sacred writer thenceforth confines the history mainly to his travels and labors.

Which were scattered abroad - See Act_8:1.

As far as Phenice - Phoenice, or Phoenicia, was a province of Syria, which in its largest sense comprehended a narrow strip of country lying on the eastern coast of the Mediterranean, and extending from Antioch to the borders of Egypt. But Phenice Proper extended only from the cities of Laodicea to Tyre, and included only the territories of Tyre and Sidon. This country was called sometimes simply “Canaan.” See the notes on Mat_15:22.

And Cyprus - An island off the coast of Asia Minor, in the Mediterranean Sea. See the notes on Act_4:36.

And Antioch - There were two cities of this name, one situated in Pisidia in Asia Minor (see Act_13:14); the other, referred to here, was situated on the Orontes River, and was long, the capital of Syria. It was built by Seleucus Nicanor, and was called Antioch in honor of his father Antiochus. It was founded in 301 b.c. It is not mentioned in the Old Testament, but is several times mentioned in the Apocrypha and in the New Testament. It was long the most powerful city of the East, and was inferior only to Seleucia and Alexandria. It was famous for the fact that the right of citizenship was conferred by Seleucus on the Jews as well as the Greeks and Macedonians, so that here they had the privilege of worship in their own way without molestation. It is probable that the Christians would be regarded merely as a sect of Jews, and would be here suffered to celebrate their worship without interruption.

On this account it may have been that the early Christians regarded this city as of such particular importance, because here they could find a refuge from persecution, and be permitted to worship God without molestation. This city was honored as a Roman colony, a metropolis, and an asylum. It was large; was almost square; had many gaines; was adorned with fine fountains; and was a city of great opulence. It was, however, subject to earthquakes, and was several times nearly destroyed. In the year 588 it experienced an earthquake in which 60,000 persons were destroyed. It was conquered by the Saracens in 638 a.d., and, after some changes and revolutions, was taken during the Crusades, after a long and bloody siege, by Godfrey of Bouillon, June 3, 1098 ad. In 1268 it was taken by the Sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. Antioch is now called Antakia, and contains about 10,000 inhabitants (Robinson’s Calmet). “There was everything in the situation and circumstances of the city,” say Conybeare and Howson (“Life and Epistles of Paul,” vol. 1, p. 121), “to make it a place of concourse for all classes and kinds of people. By its harbor of Seleucia it was in communication with all the trade of the Mediterranean; and, through the open country behind the Lebanon, it was conveniently approached by the caravans from Mesopotamia and Arabia. It united the inland advantages of Aleppo with the maritime opportunities of Smyrna. It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative. Through the first two centuries of the Christian era it was what Constantinople became afterward, ‘the Gate of the East.’ “If any city in the first century was worthy to be called the Pagan Queen and Metropolis of the East, that city was Antioch. She was represented, in a famous allegorical statue, as a female figure, seated on a rock and crowned, with the river Orontes at her feet” (Conybeare and Howson, vol. 1, p. 125).

Preaching the word - The Word of God, the Gospel.
To none but unto the Jews only - They had the common prejudices of the Jews, that the offers of salvation were to be made only to Jews.

A.T. Robertson Act 11:20
Spake (elaloun). Inchoative imperfect active, began to speak. For them it was an experiment.

Unto the Greeks also (kai pros tous Hellēnas). This is undoubtedly the correct reading in spite of Hellenists (Hellēnistas) or Grecian Jews in B E H L P. Hellēnas is read by A and D and a corrector of Aleph. The presence of “also” or “even” (kai) in Aleph A B makes no sense unless “Greeks” is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in Acts 2; Act_6:1-15. Saul also had preached to the Hellenists in Jerusalem (Act_9:29). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Act_6:1-15). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter’s defence in 11:1-18. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts 8 ) had condoned Philip’s work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not “God-fearers” like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (Act_11:19) and open to the lessons from their environment without a vision such as Peter had at Joppa. “It was a departure of startling boldness” (Furneaux) by laymen outside of the circle of official leaders.

Adam Clarke Act 11:20
Men of - Cyrene - The metropolis of the Cyrenaica; a country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Romans; but they afterwards rebuilt it. It was for a long time subject to the Arabs, but is now in the hands of the Turks.
Spake unto the Grecians - ἙλληνιϚας, The Hellenists. Who these were, we have already seen Act_6:1-15 and Act_9:29, viz. Jews living in Greek cities and speaking the Greek language. But, instead of ἙλληνιϚας, Grecians, Ἑλληνας, Greeks, is the reading of AD*, Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, some copies of the Itala, Eusebius, Chrysostom, Theophylact, and Oecumenius. On this evidence, Griesbach has admitted it into the text; and few critics entertain any doubt of the genuineness of the reading. This intimates that, besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks; for, were we to adopt the common reading, it would be a sort of actum agere; for it is certain that the Hellenistic Jews had already received the Gospel. See Act_6:1. And it is likely that these Cyprians and Cyrenians had heard of Peter’s mission to Caesarea, and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks; as the Asiatics, to the present day, call all the nations of Europe Franks.

A.T. Robertson Act 11:21
The hand of the Lord was with them (ēn cheir kuriou met’ autōn). This O.T. phrase (Exo_9:3; Isa_59:1) is used by Luke (Luk_1:66; Act_4:28, Act_4:30; Act_13:11). It was proof of God’s approval of their course in preaching the Lord Jesus to Greeks.

Turned unto the Lord (epestrepsen epi ton kurion). First aorist active indicative of epistrephō, common verb to turn. The usual expression for Gentiles turning to the true God (Act_14:15; Act_15:3, Act_15:19; Act_26:18, Act_26:20; 1Th_1:9). Here “Lord” refers to “the Lord Jesus” as in Act_11:20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.

Jamieson, Fausset, and Brown Act 11:21
a great number believed — Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on Act_10:1.) Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Gospel among the Gentiles; whereas there here open upon us operations upon the Gentiles from quite a different quarter, and attended with ever growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on Act_15:19-29.)

A.T. Robertson Act 11:22
Came to the ears (ēkousthē eis ta ōta). First aorist passive indicative of akouō, was heard in the ears.

Of the church which was in Jerusalem (tēs ekklēsias tēs en Ierousalēm). Not yet was the term “church” applied to the group of disciples in Antioch as it is in Act_11:26; Act_13:1.

They sent forth (exapesteilan). First aorist active indicative of the double compound verb eẋapȯstellō, to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (Act_4:36.) and his championship of Saul after his conversion (Act_9:27). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (Act_11:19) all the way to Antioch (heōs Antiocheias).

Adam Clarke Act 11:22
The Church which was in Jerusalem - This was the original, the mother Church of Christianity; not the Church of Rome; there were Christian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness.

They sent forth Barnabas - It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence.

A.T. Robertson Act 11:23
The grace of God, was glad (tēn charin tēn tou theou echarē). Note repetition of the article, “the grace that of God.” The verb (second aorist passive indicative of chairō) has the same root as charis. See the same suavis paronomasia in Luk_1:28. “Grace brings gladness” (Page). “A smaller man would have raised difficulties as to circumcision or baptism” (Furneaux).

He exhorted (parekalei). Imperfect active, picturing the continuous encouragement from Barnabas.

With purpose of heart (tēi prothesei tēs kardias). Placing before (from prȯtithēmi), old word for set plan as in Act_27:13; Rom_8:28. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (Act_4:36) for work like this.

Cleave unto the Lord (prosōmenein ̣eň tōi kuriōi). Dative case (locative if en is genuine) of kurios (here Jesus again) after prosemenein to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city.

Adam Clarke Act 11:23
Had seen the grace of God - That is, had seen the effects produced by the grace of God. By the grace of God, we are to understand:
1. His favor.
2. The manifestations of that favor in the communication of spiritual blessings. And,
3. Principles of light, life, holiness, etc., producing effects demonstrative of the causes from which they sprung.

Barnabas saw that these people were objects of the Divine approbation; that they were abundantly blessed and edified together as a Christian Church; and that they had received especial influences from God, by his indwelling Spirit, which were to them incentives to faith, hope, and love, and also principles of conduct.

Was glad - Not envious because God had blessed the labors of others of his Master’s servants, but rejoiced to find that the work of salvation was carried on by such instruments as God chose, and condescended to use. They who cannot rejoice in the conversion of sinners, because they have not been the means of it, or because such converts or their ministers have not precisely the same views of certain doctrines which they have themselves, show that they have little, if any thing, of the mind that was in Christ, in them.

With purpose of heart they would cleave unto the Lord - These converts had begun well; they must continue and persevere: God gave them the grace, the principle of life and action; it was their business to use this. If they did not, the gift would be resumed. Barnabas well knew that they must have the grace of God in them to enable them to do any good; but he knew, also, that its being in them did not necessarily imply that it must continue there. God had taught him that if they were not workers together with that grace they would receive it in vain; i.e., the end for which it was given would not be answered. He therefore exhorted them, τῃ προθεσει της καρδιας, with determination of heart, with set, fixed purpose and resolution, that they would cleave unto the Lord, προσμενειν τῳ Κυριῳ, to remain with the Lord; to continue in union and fellowship with him; to be faithful in keeping his truth, and obedient in the practice of it. To be a Christian is to be united to Christ, to be of one spirit with him: to continue to be a Christian is to continue in that union. It is absurd to talk of being children of God, and of absolute, final perseverance, when the soul has lost its spiritual union. There is no perseverance but in cleaving to the Lord: he who in his works denies him does not cleave to him. Such a one is not of God; if he ever had the salvation of God, he has lost it; he is fallen from grace; nor is there a word in the book of God, fairly and honestly understood, that says such a person shall absolutely and unavoidably arise from his fall.

A.T. Robertson Act 11:24
For (hoti). Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man (agathos). See note on Rom_5:7 for distinction between agathos and dikaios, righteous, where agathos ranks higher than dikaios. ( As between dikaios, righteous, and agathos, good, Lightfoot notes “all the difference in the world” which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the dikaios man being “absolutely without sympathy” while the agathos man “is beneficent and kind.”)

Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God’s Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (Act_15:36; 41).

Was added unto the Lord (prosetethē tōi kuriōi). First aorist passive indicative of prostithēmi, common verb to add to. These people were added to the Lord Jesus before they were added to the church. If that were always true, what a difference it would make in our churches.

John Gill (From Rom. 5:7)
By “a good man”, is not meant a man made so by the grace of God, and who is indeed truly and properly the only good man; but a liberal and beneficent man, who was very bountiful in his charitable distributions to the poor, and very liberal in contributing towards the charge of sacrifices, repairs of the temple, &c. and did more this way than what the law obliged to. Now for such a man perhaps there might be some found so daring and hardy, as to venture and lay down their lives, when there was any danger of his, or any necessity for so doing; so great an interest such men had in the affections of the people. And so the Jews (z) distinguish between צדיק, “a righteous man”, and חסיד, “a good man”. They say (a),

“there is a righteous man that is good, and there is a righteous man that is not good; but he that is good for heaven, and the creatures, i.e. for God and men, this is צדיק טוב, “a righteous good man”; but he that is good to God, and evil to men, this is צדיק שאינו טוב, “a righteous man that is not good”.”

The whole body of the people of the Jews were divided into three sorts: take a short sentence out of their Talmud (b), not to support the justness of the characters, but for the sake of this threefold division of the people:

“three things are said concerning the paring of the nails, צדיק, “a righteous man” buries them, חסיד, “a good man” burns them, רשע, “a wicked man” casts them away.”

Now to this division of the people the apostle alludes; and there is in the words a beautiful gradation, scarcely for one of the צדיקים, “righteous men”, who does just what he is obliged to do by the law, and no more, will any die; perhaps it may be, that for one of חסידים, “the good men”, who are very liberal to the poor, and towards defraying all the expenses of the temple service, in which they exceed the strict demands of the law, some may be found willing to die; but who will die for the רשעים, “the wicked and ungodly”, the profligate and abandoned part of the people? not one, but Christ died for the ungodly: wherefore if instances could be produced of men’s dying either for righteous men, or good men, these would not come up to the instance of Christ’s dying for men, who were neither righteous nor good.

(z) Maimon in Misn Pirke Abot, c. 5. sect. 10, 13. Bartenora in Misn. Bava Metzia, c. 4. sect. 6. Juchasin, fol. 12. 2. Kimchi in Psal. iv. 3. (a) T. Bab. Kiddushin, fol. 40. 1. (b) T. Bab. Moed Katon, fol. 18. 1. & Niddah, fol. 17. 1.

Albert Barnes Act 11:24
For he was a good man - This is given as a reason why he was so eminently successful. It is not said that he was a man of distinguished talents or learning; that he was a splendid or an imposing preacher; but simply that he was a man of an amiable, kind, and benevolent disposition - a pious, humble man of God. We should not undervalue talent, eloquence, or learning in the ministry, but we may remark that humble piety will often do more in the conversion of souls than the most splendid talents. No endowments can be a substitute for this. The real power of a minister is concentrated in this, and without this his ministry will be barrenness and a curse. There is nothing on the earth so mighty as goodness. If a man wished to make the most of his powers, the true secret would be found in employing them for a good object, and suffering them to be wholly under the direction of benevolence. John Howard’s purpose “to do good” has made a more permanent impression on the interests of the world than the talents of Alexander or Caesar.

Full of the Holy Ghost - Was entirely under the influence of the Holy Spirit. This is the second qualification mentioned here of a good minister. He was not merely exemplary for mildness and kindness of temper, but he was eminently a man of God. He was filled with the influences of the sacred Spirit, producing zeal, love, peace, joy, etc. See Gal_5:22-23. Compare the notes on Act_2:4.
And of faith - Confidence in the truth and promises of God. This is the third qualification mentioned; and this was another cause of his success. He confided in God. He depended, not on his own strength, but on the strength of the arm of God. With these qualifications he engaged in his work, and he was successful. These qualifications should be sought by the ministry of the gospel. Others should not indeed be neglected, but a man’s ministry will usually be successful only as he seeks to possess those endowments which distinguished Barnabas - a kind, tender, benevolent heart; devoted piety; the fulness of the Spirit’s influence; and strong, unwavering confidence in the promises and power of God.

And much people - Many people.

Was added unto the Lord - Became Christians.

A.T. Robertson Act 11:25
To seek for Saul (anazētēsai Saulon). First aorist (effective) active infinitive of purpose. Anazēteō is a common verb since Plato, but in the N.T. only here and Luk_2:44, Luk_2:45, to seek up and down (ana), back and forth, to hunt up, to make a thorough search till success comes. It is plain from Gal_1:21 that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Act_9:15) by Christ for the work among the Gentiles. He knew, of course, of Saul’s work with the Hellenists in Jerusalem (Act_9:29) and echoes of his work in Cilicia and Syria had probably come to him. So to Tarsus he goes when he saw the need for help. “He had none of the littleness which cannot bear the presence of a possible rival” (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (Act_9:15). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. So Saul came.

Jamieson, Fausset, and Brown Act 11:25
Act_11:25, Act_11:26. Barnabas, finding the work in Antioch too much for him, goes to Tarsus for Saul - They labor there together for a whole year with much success, and Antioch becomes the honored birthplace of the term Christian.

Then departed Barnabas to Tarsus for to seek Saul — Of course, this was after the hasty dispatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem (Act_9:27), so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, “finds Saul” (seemingly implying - not that he lay hid [Bengel], but that he was engaged at the time in some preaching circuit - see on Act_15:23), and returns with him to Antioch. Nor were his hopes disappointed. As co-pastors, for the time being, of the Church there, they so labored that the Gospel, even in that great and many-sided community, achieved for itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that is most precious to the fallen family of man: - “The disciples were called CHRISTIANS first in Antioch.” This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled “Nazarenes” (Act_24:5), but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [Olshausen]. It was not at first used in a good sense (as Act_26:28; 1Pe_4:16 show), though hardly framed out of contempt (as De Wette, Baumgarten, etc.); but as it was a noble testimony to the light in which the Church regarded Christ - honoring Him as their only Lord and Savior, dwelling continually on His name, and glorying in it - so it was felt to be too apposite and beautiful to be allowed to die.

A.T. Robertson Act 11:26
Even for a whole year (kai eniauton holon). Accusative of extent of time, probably the year a.d. 44, the year preceding the visit to Jerusalem (Act_11:30), the year of the famine. The preceding years with Tarsus as headquarters covered a.d. 37 (39) to 44.

They were gathered together with the church (sunachthēnai en tēi ekklēsiāi). First aorist passive infinitive of sunagō, old verb, probably here to meet together as in Mat_28:12. In Act_14:27 the verb is used of gathering together the church, but here en tēi ekklēsiāi excludes that idea. Barnabas met together “in the church” (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching (didaxai, first aorist active infinitive) much people. Both infinitives are in the nominative case, the subject of egeneto (it came to pass).

And that the disciples were called Christians first in Antioch (chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive chrēmatisai is also a subject of egeneto and is added as a separate item by the use of te rather than kai. For the word itself in the sense of divine command, see note on Mat_2:12, note on Mat_2:22; note on Luk_2:26; and note on Act_10:22. Here and in Rom_7:3 it means to be called or named (assuming a name from one’s business, chrēma, from chraomai, to use or to do business). Polybius uses it in this sense as here. Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Christianous (Christians) is simply predicate accusative. This word is made after the pattern of Herodianus (Mat_22:16, Herōidianoi, followers of Herod), Caesarianus, a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Kaisaros meaning also “belonging to Caesar” like the common adjective Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Act_26:28 (a term of contempt in the mouth of Agrippa), and 1Pe_4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.

John Gill Act 11:26 And when he had found him, he brought him to Antioch,…. That he might be useful in directing, and assisting in settling this new and numerous church; in the establishing the members of it, and in putting them into Gospel order, and in a method to secure and maintain peace, especially as they might consist both of Jews and Gentiles; and none so proper to be concerned in such a work as the apostle of the Gentiles.

And it came to pass, that a whole year they assembled themselves with the church; preaching the Gospel, and administering the ordinances to them, during that time, at proper seasons. For here being a number of converts, they were embodied together in a church state, very probably by the direction and assistance of Barnabas, who was sent to them from the church at Jerusalem, and in which he might be assisted by Saul: the first bishop, or pastor of this church, was Evodius, as Ignatius observes unto them (k); Remember Evodius, your worthy and blessed pastor, who was first ordained over you by the apostles; and Ignatius himself was the next, of whom Origen speaking, says (l), that he was the second bishop of Antioch after Peter, who in persecution fought with beasts at Rome; next to him was Heron, after him Cornelius, then, Eros; to whom succeeded Theophilus, who wrote three books to Autolycus, in vindication of the Christian religion, which are now extant, in the times of the emperor Aurelius Verus, about the year of Christ 171. He was succeeded by Maximinus (m) about the year 179, under Marcus Antoninus; and after him was Serapion, about the tenth year of the emperor Commodus, and of Christ 192; and about the year 214, Asclepiades succeeded in his room; next to him was Philetus, in the year 220, and then Zebennus in the year 231; next succeeded Babylas, the famous martyr, who suffered under Decius, and then followed Demetrianus, or Demetrius, about the year 255; and after him was the famous heretic Samosatenus, who was excommunicated from this church for his blasphemy against the Son of God; and Domnus, the son of Demetriauus, was put into his room, about the year 270; after him was Timaeus, in the year 274; and then Cyrillus, about the year 283: and these were the bishops or pastors of this church in the three first centuries (n).

And taught much people; besides the church, and with success, as to enlighten, convince, convert, comfort, and establish:

and the disciples were called Christians first in Antioch; before they were called among themselves, the disciples, brethren, believers, the church, &c. and by others the Nazarenes, and Galilaeans: whether this name of Christians, which comes from Christ, and signifies anointed ones, was given by their enemies, or their friends, by others, or themselves, is not certain, though it is most likely the latter; and it may be they hit upon this general appellation, upon the union of the Jews and Gentiles in one Gospel church state, and so happily buried the distinction of Jews and Gentiles, or those of the circumcision that believed, and those of the uncircumcision. Luke is particular in relating the affairs of this church, he being himself a native of this place. John of Antioch (o) gives an account of this matter in these words;

“at the beginning of the reign of Claudius Caesar, ten years after Jesus Christ, our Lord and God, was ascended up into heaven, Evodus, the first after the Apostle Peter, being chosen bishop of Antioch, the great city of Syria, became a patriarch, and under him they were called Christians: for this same bishop, Evodus, conferring with them, put this name upon them, whereas before the Christians were called Nazarenes and Galilaeans.”

Epiphanius says (p), the disciples were called Jessaeans before they took the name of Christians first at Antioch: they were called Jessaeans, says he, I think, because of Jesse, seeing David was of Jesse, and Mary of David: and so the Scripture was fulfilled, in which the Lord says to David, of the fruit of thy body will I set upon thy throne, &c.–Or else, they were called Jessaeans from the name of Jesus our Lord; and refers the reader to a book of Philo’s, written by him, concerning the Jessaeans, whom Epiphanitius takes to be Christians; but those that Philo (q) treats of were not Jessaeans, but Essaeans, and seem to be the same with the Essenes, who were not Christians, but a sect of the Jews. Nor do we ever find that the Christians were called by this name.

(k) Epist ad Antiochenos, p. 86. (l) Homil. 6. in Luc. fol. 96. 1. (m) Euseb. Eccl. Hist. l. 4. c. 20, 24. (n) Ib. l. 5. c 22. & 1. 6. c. 39, 44, 46. & l. 7. c. 14, 27, 32. (o) Apud Gregory’s Notes, &c. p. 155. (p) Contra Haeres. l. 1. Haeres. 29. (q) Quod omnis probus liber, p. 876. De vita contemplativa, p. 889.

A.T. Robertson Act 11:27
Prophets (prophētai). Christian prophets these were (cf. Act_13:1) who came from Jerusalem (the headquarters, Act_8:15). Judas and Silas are called prophets (Act_14:4; Act_15:32). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1Co_14:3). John was a prophet (Luk_7:26). We need prophets in the ministry today.

Adam Clarke Act 11:27
Came prophets from Jerusalem - Though the term prophet is used in the New Testament simply to signify a teacher, (see the note on Gen_20:7, where the subject is largely explained), yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, Act_11:28, though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, Rom_12:4, etc., 1 Corinthians 13:2-14:40, that the prophets of the New Testament were

1. Teachers or preachers in general.
2. Persons who, on special occasions, were under the influence of the Divine Spirit, and then foretold certain future events.
3. Persons who recited hymns to the honor of God in the public assemblies of the Christians.
4. Persons who prayed in those assemblies, having sometimes the gift of tongues, at other times not.

From Eph_2:20; Eph_3:5, we learn that the prophets of the Christian Church were inferior to the apostles; but, from Eph_4:11, we see that they were superior to all other teachers, even to evangelists and pastors.

John Gill Act 11:28 And there stood up one of them named Agabus,…. The same name with Hagaba in Neh_7:48 and with Hagabah, or Hagab in Ezr_2:45 and which the Septuagint there call Agaba and Agab. The name signifies a “grasshopper”, Lev_11:22 or “a locust”, 2Ch_7:13. In a book that goes under the name of Jerom (r), it is interpreted, “a messenger of tribulation”; respecting, it may be, not the true signification of the word, as the things which Agabus predicted, as the general dearth here, and the binding of the Apostle Paul, Act_21:10. And the same writer observes, that this interpretation is a violent, or a forced one. Some take it to be the same with עגב, “Agab”, which signifies “to love”; and so may be the same with the Greek name “Agapetus”, which may be interpreted “beloved”. This Agabus is said to be one of the seventy disciples that Christ sent forth: he seems to have been an itinerant prophet, who went from place to place delivering out his prophecies; we hear of him again at Caesarea, in Act_21:10. Some say he was a native of Antioch; but this does not follow from his being here, any more than that he was a native of Caesarea from his being there also; it seems most likely that he was a native of Judea, and perhaps of Jerusalem, since in both places he is said to come from thence: it is reported that he died at Antioch; and he is placed in the Roman martyrology on the third of February.

Adam Clarke Act 11:28
Agabus - This prophet, of whom we know nothing, is once more mentioned, Act_21:10. He was probably a Jew, but whether converted now to Christianity we cannot tell.

Great dearth throughout all the world - The words εφ’ ὁλην την οικουμενην probably here mean the land of Judea; though sometimes by this phrase the whole Roman empire is intended. In the former sense the disciples appear to have understood it, as the next verse informs us; for they determined to send relief to their brethren in Judea, which they could not have done had the famine been general. It does not appear that they expected it to extend even to Antioch in Syria, where they then were, else they would have thought of making provision for themselves.
It is well known from history that there were several famines in the reign of Claudius. Dion Cassius, lib. lx., mentions a severe famine in the first and second year of the reign of Claudius, which was sorely felt in Rome itself. This famine, it is supposed, induced Claudius to build a port at Ostia, for the more regular supply of Rome with provisions.

A second famine happened about the fourth year of this reign, which continued for several years, and greatly afflicted the land of Judea. Several authors notice this, but particularly Josephus, Ant. lib. xx. cap. 5, sect. 2, where, having mentioned Tiberius Alexander as succeeding to the procuratorship in the place of Cuspius Fadus, he says that, “during the government of these procurators, a great famine afflicted Judea.” Επι τουτοις δη και τον μεγαν λιμον κατα την Ιουδαιαν συνεβη γενεσθαι.

A third famine is mentioned by Eusebius, in An. Abrahami, which commences with the calends of October, a.d. 48, which was so powerful “in Greece that a modius (about half a bushel of grain) was sold for six drachms,” about three shillings and sixpence English. Vid. Euseb. in Chron. edit. Scalig. The same author mentions another famine in Rome, in the tenth year of Claudius, of which Orosius gives the details, lib. vii.

A fourth famine, which took place in the eleventh year of Claudius, is mentioned by Tacitus, Annal. lib. xii. sect. 43, in which there was so great a dearth of provisions, and famine in consequence, that it was esteemed a Divine judgment. Frugrum quoque egestas, et orta ex ea fames, in prodigium accipiebatur. At this time, the same author tells us, that in all the stores of Rome there were no more than fifteen days’ provision; and, had not the winter been uncommonly mild, the utmost distress and misery must have prevailed.

It may now be inquired, to which of these famines in the reign of Claudius does the prophecy of Agabus refer? Most learned men are of opinion that the famine of which Agabus prophesied was that mentioned above, which took place in the fourth year of this emperor. a.d. 47. This famine is particularly mentioned by Josephus, Ant. lib xx. cap. 2, sect. 5, who describes it as “a very great famine, in which many died for want of food.” - “That Helena, queen of Adiabene, who had embraced the Jewish religion, sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried figs, which she distributed to those who were in want.” And in cap. 5, sect. 2, he says that this happened” when Tiberius Alexander succeeded Cuspids Fadus; and that under these procurators the famine happened in which Queen Helena, at a vast expense, procured relief to the Jews.” Dr. Hudson’s note on this passage in Josephus deserves to be copied: “This,” says he, “is that famine foretold by Agabus, Act_11:28, which happened when Claudius was consul the fourth time, (a.d. 47), and not that which happened when Claudius was consul the second time, and Caecina was his colleague, (a.d. 42), as Scaliger says, upon Eusebius, p. 174. Now when Josephus had said, a little after, cap. 5, sect. 2, that Tiberius Alexander succeeded Cuspius Fadus as procurator, he immediately subjoins, under these procurators there happened a great famine in Judea.” From this it is evident that this famine must have continued several years, as it existed under both these procurators. Fadus, says Mr. Whiston, was not sent into Judea till after the death of Agrippa, i.e. towards the end of the fourth year of Claudius, in the end of a.d. 44, or beginning of 45. So that this famine, foretold by Agabus, happened on the fifth, sixth, and seventh years of Claudius, a.d. 45, 46, and 47. See Whiston’s Josephus; and see Krebs’ Observat. in Nov. Test. on this place.

Albert Barnes Act 11:29
Then the disciples - The Christians at Antioch.

According to his ability - According as they had prospered. It does not imply that they were rich, but that they rendered such aid as they could afford.

Determined to send relief - This arose not merely from their general sense of obligation to aid the poor, but they felt themselves particularly bound to assist their Jewish brethren. The obligation to relieve the temporal needs of those from whom important spiritual mercies are received is repeatedly enforced in the New Testament. Compare Rom_15:25-27; 1Co_16:1-2; 2Co_9:1-2; Gal_2:10.

John Calvin Act 11:29
29. But here ariseth a question, seeing that the misery was common to all, why ought they rather to have succored one people than all the rest? I answer, that forasmuch as Judea was impoverished with great destructions of wars and other miseries, the men of Antioch were not without cause more moved with the miseries of the brethren which were there; secondly, the greater the rage of the enemies was, the more wretched was the estate of the brethren. Finally, Paul doth sufficiently declare, in the Epistle to the Galatians, that Judea had certain especial necessities, whereof all other had regard, not without cause, (Gal_3:0) And this thankfulness deserved no small commendations, in that the men of Antioch thought that they ought to help the needy brethren, from whom they had received the gospel. For there is nothing more just than that those should reap earthly things who have sown spiritual things. As every man is too much bent to provide for himself, every man might readily have excepted and objected: Why shall not I rather provide for myself? But when they call to mind how greatly they are indebted to the brethren, omitting that carefulness, they turn themselves to help them. In sum, this alms had a double end; for the men of Antioch did the duty of charity toward their needy brethren and they did also testify by this sign, what great account they made of the gospel, whilst that they honored the place whence it came.

As every man was able. We see the men of Antioch observe in this place that mean which Paul prescribeth to the Corinthians, (2Co_8:6,) whether they did this of themselves, or being instructed by him; and it is not to be doubted, but that he continued like to himself in both places. Therefore we must follow this rule, that every one, considering how much is granted him, impart the same courteously with his brethren, as one that must give an account; so shall it come to pass, that he which is but poor shall have a liberal mind, and that a small reward shall be counted a fat and gorgeous sacrifice. By this word determined, Luke giveth us to understand that their oblation was voluntary. Which thing ought so to be, as Paul teacheth, that we reach out our hand unto the needy not as constrained, but cheerfully, (2Co_9:7.) When as he nameth every one, it is all one as if he should say, that one did not prescribe another a law, neither did they burthen one another with their prejudice, but that every man did bestow his liberality as seemed good to himself; and we must note the word διακονιας, whereby we are taught that rich men have greater abundance given them upon that condition, that they may be the ministers of the poor in the dispensation committed to them by God. Lastly, Luke teacheth that the blessing was sent not to all the whole nation, but only to those that were of the household of faith, not because we ought never to use any bountifulness, or courtesy towards the unbelievers, seeing love ought to extend itself unto all mankind, but because those ought to be preferred whom God hath joined and linked to us move near, and with a more holy band.

A.T. Robertson Act 11:30
Sending (aposteilantes). First aorist active participle of apostellō, coincident action with epoiēsan (did).

To the elders (pros tous presbuterous). The first use of that term for the Christian preachers. In Act_20:17, Act_20:28 “elders” and “bishops” are used interchangeably as in Tit_1:5, Tit_1:7. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In Act_21:18 Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter Act_12:1 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (Act_12:17). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (Act_26:20).

Albert Barnes Act 11:30
Sent it to the elders - Greek: to the presbyters. This is the first mention which we have in the New Testament of elders, or presbyters, in the Christian church. The word literally denotes “aged men,” but in the Jewish synagogue it was merely a name of office. It is clear, however, I think, that the elders of the Jewish synagogue here are not included, for the relief Was intended for the “brethren” (Act_11:29); that is, the Christians who were at Jerusalem, and it is not probable that a charity like. this would have been entrusted to the hands of Jewish elders. The connection here does not enable us to determine anything about the sense in which the word was used. I think it probable that it does not refer to officers in the church, but that it means simply that the charity was entrusted to the aged, prudent, and experienced men in the church, for distribution among the members. Calvin supposes that the apostles were particularly intended. But this is not probable. It is possible that the deacons, who were probably aged men, may be here particularly referred to, but it seems more probable that the charity was sent to the aged members of the church without respect to their office, to be distributed according to their discretion.

Acts of the Apostles Chapters 10 and 11 Sunday School Notes

Here are some of my notes for Sunday, July 6, 2008 based on the Lifeway Explore the Bible curriculum

 Reference works cited include:

1) The Acts of the Apostles: Greek Text with Introduction and Commentary by F. F. Bruce

2) The Acts of the Apostles: A Social-Rhetorical Commentary by Ben Witherington III 

3)The Acts of the Apostles: Anchor Bible Commentary by Joseph Fitzmyer

 Acts 10:1:
in Caesarea: Caesarea was built by Herod the Great on an ancient Phoenicia site called Strato’s Tower. Herod the Great built a Hellenistic city with a great harbor there which he completed in 13 BC and named for Caesar, Herod ever mindful of who kept him in power. After 6 AD it fell back into the lands controlled by Rome, this time under the province of Judea. The city became the official residence for the prefect or procurator of Judea.(Bruce)

Cornelius: Likely named after P. Cornelius Sulla, a famous Roman general who freed 10,000 slaves in 82 BC. The slaves took the name Cornelius for themselves in gratitude or in tradition. The use of a single name is an older Roman practice that survived among conservative Romans into the first century AD, like among the military.(Fitzmyer)

Cornelius was likely descended from one of the freedmen of P. Cornelius Sulla, though whether he was a Roman citizen or not is an open question.

Centurion: a non-commissioned officer of the Roman legion, who had authority equivalent to a modern army captain. Polybius said centurions were chosen from natural leaders of steady, resolute character. Centurions commanded a centurio, a military unit of 100 men, except for a legion’s First Centurion, who commanded 200 men. Cornelius might be:
1. Retired centurion turned Roman citizen
2. Roman citizen soldier in prefect’s cohort
3. Senior legionnaire transferred to auxiliary cohort to train provincial troops.(Bruce, Fitzmyer, Witherington)

Italian Regiment- Regiment is literally Greek speira, equivalent to Latin cohors, or cohort, a military unit of a tenth of a legion (ideally 6000 men), thus a cohort equaled 600 men. Auxiliary cohors, such as were used in Judea and Syria in the last century BC and first century AD, were often larger, with 1000 men. These cohors were made up of provincial (local) freemen who would be awarded Roman citizenship at the end of the service. Herod Agrippa I’s (41-44 AD) miltary units (from Caesarea and Sebaste) in fact actually became formal members of the Roman army after his death.

The “Second Italian Cohort” is a known military unit made up of auxiliary archers who were quoted in ancient inscriptions as having served in Syria about 69 AD. Whether they were ever stationed in Caesarea or not is debated. (Bruce, Fitzmyer, Witherington)

Acts 10:2- devout man, fearing God: “God fearers” or “Heaven fearers” were non-Jews who were attracted enough to Judaism to practice its ethics, some or all of its sabbath laws and food restrictions, use its prayers, and attend synagogue.

charitable deeds… and…prayed: Demonstration of Cornelius’ actual practice of Jewish piety, alms and prayer being major parts of Judaism, repeatedly commended in Scripture.

Acts 10:3 - about 3 pm: One of the three standard Jewish prayer times:
1. daybreak- morning sacrifice
2. Ninth hour- our three pm, the evening sacrifice, called the Tamid, the continual burnt offering.
3. sunset(Bruce)

distinctly saw: This is to emphasize it was an actual event, not simply a dream or vision.

Acts 10:4- prayers, acts of charity… memorial before the Lord: An increasingly common idea in Judaism over the centuries, that prayer and good deeds are equivalent to sacrifices. In fact this pretty much became the default position of Judaism after the Second Temple was destroyed in 70 AD.

Psa 141:2 NET. May you accept my prayer like incense, my uplifted hands like the evening offering!
Rev 8:3-4 NET. Another angel holding a golden censer came and was stationed at the altar. A large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. (4) The smoke coming from the incense, along with the prayers of the saints, ascended before God from the angel’s hand.

Acts 10:5- Joppa: Modern Jaffa, an ancient Philistine city, about thirty miles South of Caesarea, a seaport with a predominantly Jewish population. It would become a center of revolt later in the Jewish War of 66 AD. (Bruce, Fitzmyer)

Acts 10:6- house by the sea: Simon the tanner may have used seawater in his tanning business. For sure his business had to be isolated from the rest of the city, for Jews found tanning offensive both by smell and by ceremonial law, since tanners worked with dead animal carcasses.

Acts 10:7- two servants and a devout soldier: Jews typically sent emissaries in pairs. The devout soldier is presumably another Godfearer who can speak of Cornelius’ piety as one who understands Judaism.

Acts 10:8 sent them to Joppa: Cornelius’ visitation happened late afternoon on Day 1. If the party of three left Caesarea early on Day 2 on horseback, they could well arrive at Joppa about noon that same day (30 miles from Caesarea to Joppa, on horseback averaging six to eight miles an hour). (Bruce)

Acts 10:9- went up to pray on the housetop: Common Mediterranean practice of using flat roofs as extra floor, with an outside staircase leading up there, and perhaps an awning to give shade.

about noon: common midday meal time in Greco-Roman culture, and also an extra prayer time not mentioned in custom but nevertheless observed among especially devout Jews.

Acts 10:10- became hungry…went into a visionary state: Natural background to Peter’s unnatural experience. he’s hungry, out under an awning or seeing ships’ sails on the horizon.

Acts 10:11-object coming down that resembled a large sheet: Is this suggested by the awning (maybe popping in the wind), the ships’ sails? (Bruce)

Acts 10:12 all the four-footed animals and reptiles of the earth, and the birds of the sky: all the animals of the land and sea, except for fish. Mixed in together, the ceremonial clean and unclean.

Acts 10:14- anything common and unclean: What is Peter’s problem? Why protest when ceremonially clean animals are on the sheet as well as unclean? The idea of association, that the clean can be render impure, defiled, by contact with the unclean. Impurity was something that could be spread, thus a careful Jew did not deal with things clean that were mixed with unclean.(Witherington)

Acts 10:15- What God has made clean you must not call common- Is the argument that anything God makes is necessarily clean? Or that one must obey, that God’s order purifies a thing?

Acts 10:16- three times: Why did Peter keep refusing? Plainly he though God was testing him. It also resembles Peter’s past: three denials of Christ, three restorations by Christ. (Witherington)

Acts 11:1: The Jerusalem church is caught by surprise by God’s actions once again, as with the Samaritans in Acts 8. Only this time it is worse, for now Gentiles are converting, who may know nothing of Judaism. In actual fact the whole picture of Cornelius is of a virtual Jew, a Godfearer. But the future implications doubtless trouble may Jewish Christians. (Witherington)

Acts 11:2- those who stressed circumcision: this is the beginning of Paul’s much disliked circumcision party.

argued with him: So much for Peter’s exalted position as head of the church on Earth.

Acts 11:3 went and ate with uncircumcised men: These are two great offenses of Judaism:
1. Associating with Gentiles, who are not of the faith and almost certainly ritually unclean
2. Eating Gentile food: unclean foods, perhaps even meat from a pagan sacrifice, though it’s doubtful the near Jewish Cornelius would be that rude to Peter.

It must also be remembered that the continuing Jewishness of the Jewish Christian church in Jerusalem was a major factor in keeping the Sanhedrin from persecuting them again. Anything too different (Greek-speaking Jews, Gentiles) was likely to send the high priest after Christianity again. And again, Peter’s actions were announced by the rumor train before he ever arrived in Jerusalem, so the facts were perhaps distorted.

Acts 11:4-17- This whole section is a conventional ancient defense speech using typical rhetorical techniques, except for the omission of a preamble. Peter offers two kinds of proof:
1. Six witnesses (11:12): Total of seven with Peter, as seven witnesses were sometimes required in ancient Egyptian documents or Roman wills.
2. Signs: descent of the Holy Spirit (11:15), with accompanying speaking in unknown tongues and praise of God.

Peter’s speech ends in a rhetorical question no Christian would debate. Peter’s defense sums up to passing the responsibility for the events to God.

Acts 11:12- Spirit told me to go: Peter omits an important detail:

Act 10:23 NET. So Peter invited them in and entertained them as guests…. (Fitzmyer)

Plainly Peter had already taken the message of the vision to heart already.

These six brothers also went with me: And one suspects Peter has already grasped the controversy he is about create, for he gets a large party of witnesses to accompany him.

Acts 11:14- you and all your household will be saved: Peter adds this note of salvation, introducing the proper interpretation of events, rather than fussing over ceremonial issues.(Fitzmyer)

Household includes not only Cornelius’ immediate family, but also his staff and slaves. Indeed, depending on his social status, one might also include those who gathered there as household, as clients to his patron, to use social science terms. (Bruce)

Acts 11: 15 Holy Spirit came down on them, just as on us at the beginning: And so Peter essentially describes the conversion of Cornelius’ household as a second Pentecost, which is how the fuller account in 10:46 characterizes the event. This is a sign of its importance and genuineness, since the very apostles received the Spirit in the same way.

Acts 11:16- you will be baptized with Holy Spirit: Logical argument here: Jesus says his followers will receive the Spirit. The Gentiles received the Spirit. Therefore the Gentiles are Jesus’ followers, by His own words, as well as Spirit’s sign.(Fitzmyer)

Acts 11:17- how could I possibly hinder God? Double sense to this saying:
1. I, Peter, a man, can’t possibly fight God.
2. How could I dare argue with what God has done?(Bruce)

Acts 11:18- glorified God- Thus signaling their acceptance of what has happened. If only it had stayed, but Acts 15 is ahead of us.

even the Gentiles: Doubtless this is when many Christians started interpreting OT passages speaking of Gentiles coming to Temple and praising God in a new way.

 

Hello, Hurricane Season

The first tropical disturbance of note for the year is moving off the coast of Africa, Invest AL 92. It is very early in the cycle yet, but all the computer models are high on this topical wave becoming a tropical depression in the next day or two.  It is still far away from posing danger to the US. Nevertheless, I can now declare it time to back up the computer and plan out a few scenarios, once more.

Those affected or interested can check out Crown Weather’s Tropical Discussion and Colorado State University’s North Atlantic Basin graphics.

I love the summer time….

 UPDATE 7-3-08 5 am Eastern: Congratulations, it’s a tropical depression. TD 2 now being advised about at the National Hurricane Center and Crown Weather’s Tropical Discussion page. Let’s hope it finds the waters off Greenland appealing.

More Binary Biblical Blogging Beme, or, I Just Hadda

I know what I said, but I just couldn’t resist the opportunity to highlight a few other bloggers while getting in some cheap funny shots. Or at least that’s what I’m saying at the slander trials.

1. Nick Norelli: Shoot Em Up in Trinitarian Perspective set to Rap Music with NO Endnotes

2. Roger Mugs: I’m deciding if I should blog; on Theologer, Theologer forum, twitter, tumble, and in modern poetry on sieve and sand.

3. Rick Brannan: John Lightfoot says it’s time for more adorable pictures of my little gal holding my favorite textual criticism book– all twenty- seven of them, all on the pastoral epistles.

4. Eric Sowell: Digital pictures of an unknown lectionary discovered in the backroom of DTS library, first in a twelve part series on yet more confusing ligatures.

5. David Ker: Another meme: write a cyber-psalm about Jesus tattoos with lingapotami but only quote from the CEV and ABSOLUTELY link back to me because my Technorati page plays in the background wherever I am, like CNN in government buildings, and I’m up to my 100,000th request for micro-millisecond rating refreshment from Technorati. 

Bouncing Binary Biblical Blogging Beme. Or, More Drivel

It started at Lingamish, went to bishop n.t. wrong, who sent it flying with a bit of topspin over here.

I don’t care to perpetuate memes, but any excuse for stupid jokes:

1) Jim West: Testament of Solomon is Totally Depraved, as Zwingli proves in the original languages so that even Chris Tilling can grasp it.

2) Nick Norelli: Send me a Free Copy of that Drivel Testament of Solomon for my birthday and I’ll Speedily Review It and then you can SEND ME MORE FREE BOOKS. Did I say SEND ME FREE BOOKS?

3) Roger Mugs : What God is Teaching Me from the Testament of Solomon In Glorious Monochrome on customizable Blogger

4) Nathan Stitt: What Version of the Greek Testament of Solomon should I Get Cheap to Improve my Vocabulary? Do You Like My New Header?

5) James White: I’ve listened to everything Solomon ever wrote in the original languages on my Ipod while cycling (uphill, three ways) and I’d challenge Solomon to prove his Testament of Solomon is Biblical while using acceptable scholarly sources. Which reminds me of the time I debated (insert phone book here)…. 

Do or don’t pass it on. But if you do pass it on, get better comedy writers.

One More Opinion on the Paranormal

Yes, Hat tip to the guys over at Theologer Forum for this one, too.

I think ninety five percent or more of supernatural, paranormal, intergalactic or whatever is our imagination and or our everyday ignorance of how nature works. I do wonder if surveys done on witnesses of paranormal events that indicate their greater tendency to fantasy don’t have a point.

Having said that, there’s that pesky five percent left. Some thoughts:

1. As a Christian I believe there is a spiritual, supernatural realm. But since the Bible says so little about it, I conclude that we aren’t meant to know much about it.

2. Angels point to God. For us to know too much of angels, good and evil, is a distraction from God. Therefore I imagine even most genuine paranormal events that don’t point directly to God are from the dark side. Hauntings, etc.

3. There are two kinds of revelation:
A. Public, that revealed in Scripture, incumbent on all to believe.
B. Private, which is not incumbent even on the recipient to believe, and which is almost always to be suspected as   either self-delusion or infernal. Test not only the spirits, but the experiences as well.

4. A hunger for paranormal experience is wrong, because again, it is too easy a distraction from God and His beloved concern: our fellow human beings.  God has plenty of angels to represent Him in the unseen realm. He only has you and I to  represent Him in this world. Angelic visitations are pretty rare even in the Bible, after all.

Touring the Flexible Themes

Since I’m actually sorta caught up on things at the moment, but still too lazy to actually work on any of the blog drafts languishing away from neglect, I thought I’d inaugurate a little tour of my favorite flexible themes. Instead of doing something, like, useful, you know?

WordPress Classic has several things going for it:

1) Clean

2) Handles non-English fonts well.

3) Really big font. Meant to be read, this theme.

On the minus side:

1. Clean = Plain, dull even. 

2. Default Italic font, though large, can be tiring to read in long posts

3. While fully customizable with Widgets, adding much else to the sidebar strikes me as defeating the purposefully clean, minimal design of the theme. And addition Widgets would adds another long row to be scrolled through for information.

4. It’s rather 90s, isn’t it?

What do you think, in lieu of doing something more useful?

Acts of the Apostles Chapter 11: 1-18 Antique Commentary Notes

A.T. Robertson Act 10:1
Cornelius (Kornēlios). The great Cornelian family of Rome may have had a freedman or descendant who is centurion (hekatoṅtarchēs, leader of a hundred, Latin centurio). See Mat_8:5. These Roman centurions always appear in a favourable light in the N.T. (Mat_8:5; Luk_7:2; Luk_23:47; Act_10:1; Act_22:25; Act_27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority.
Of the band called the Italian (ek speirēs tēs kaloumenēs Italikēs). A legion had ten cohorts or “bands” and sixty centuries. The word speirēs (note genitive in ̇es like the Ionic instead of ̇as) is here equal to the Latin cohors. In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.

Adam Clarke Act 10:1
There was a certain man in Caesarea - This was Caesarea of Palestine, called also Strato’s Tower, as has been already noted, and the residence of the Roman procurator.
A centurion - Ἑκατονταρχης, The chief or captain of 100 men, as both the Greek and Latin words imply. How the Roman armies were formed, divided, and marshalled, see in the notes on Mat_20:16 (note). A centurion among the Romans was about the same rank as a captain among us.
The band called the Italian band - The word σπειρα, which we translate band, signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima, or first cohort, consisted of 1105 infantry, and 132 cavalry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman legion consisted of ten cohorts; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auxiliaries, the regiment in question was distinguished from them as consisting of Italian, i.e. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruter gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick….
This was probably the same cohort as that mentioned here by St. Luke; for the tenth legion mentioned in the above inscription was certainly in Judea, a.d. 69. Tacitus also mentions the Italica legio, the Italic legion, lib. i. c. 59, which Junius Blaesus had under his command in the province of Lyons. We learn, from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought, a.d. 69, between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius.
Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially Luk_1:1 (note), etc., and Luk_3:1 (note), etc., and the notes there.

A.T. Robertson Act 10:2
Devout (eusebēs). Old word from eu (well) and sebomai (to worship, to reverence), but rare in the N.T. (Act_10:2, Act_10:7; 2Pe_2:1). It might refer to a worshipful pagan (Act_17:23, sebasmata, objects of worship), but connected with “one that feared God” (phoboumenos ton theon) Luke describes “a God-fearing proselyte” as in Act_10:22, Act_10:35. This is his usual term for the Gentile seekers after God (Act_13:16, Act_13:26;Act_17:4, Act_17:17, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men “proselytes of the gate” (cf. Act_13:43); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (Act_10:28, Act_10:34; Act_11:1, Act_11:8; Act_15:7). They had seats in the synagogue, but were not Jews.
Gave much alms (poin eleemosunas pollas). Doing many alms (the very phrase in Mat_6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people.
Prayed (deomenos). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Matthew 6:1-18).

Adam Clarke Act 10:2
A devout man - Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater.
One that feared God - Φοβουμενος τον Θεον, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God.
With all his house - He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house.
Gave much alms - His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity.
Prayed to God alway - Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Act_10:28. He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honor was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit.

Adam Clarke Act 10:3
He saw in a vision evidently - The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o’clock in the afternoon, (see note on Act_3:1 (note)), the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, Dan_9:20-23, and that especially to Zachariah, the father of John Baptist, Luk_1:11, etc.

Adam Clarke Act 10:4
Thy prayers and thine alms are come up for a memorial - Being all performed in simplicity and godly sincerity, they were acceptable to the Most High.
Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God’s estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven.
These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Lev_2:16, is said to be אזכרה azkerah, a memorial, (speaking after the manner of men), to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season.

Albert Barnes Act 10:4
And when he looked on him - Greek: Having fixed his eyes attentively on him.
He was afraid - At the suddenness and unexpected character of the vision.

What is it, Lord? - This is the expression of surprise and alarm. The word “Lord” should have been translated “sir,” since there is no evidence that this is an address to God, and still less that he regarded the personage present as the Lord. Compare the notes on Act_9:5. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, Sir, what is the matter?”
Are come up for a memorial - Are remembered before God. Compare Isa_45:19. They were an evidence of piety toward God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws; though he had not been circumcised; yet, having acted according to the light which he had, his prayers were hard, and his alms were accepted. This was done in accordance with the general principle of the divine administration, that God prefers the offering of the heart to external forms; the expressions of love to sacrifice without it. This he had often declared, Isa_1:11-15; Amo_5:21-22; 1Sa_15:22, “To obey is better than sacrifice, and to hearken than the fat of rams,” Hos_6:6; Ecc_5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such people are inclined to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For:
(1) There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering.
(2) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral people do neither. “All their works they do to be seen of men”; and in their heart there is “no good thing toward the Lord God of Israel.” Compare 1Ki_14:13; 2Ch_19:3. Who ever hears of a man that “fears God,” and that prays, and that instructs his household in religion, that depends on morality for salvation?
(3) Cornelius was disposed to do the will of God as far as it was made known to him. Where this exists there is religion. The moral man is not.
(4) Cornelius was willing to embrace a Saviour when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God’s mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope that there may be many in pagan lands who are in the same state of mind that he was - disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus, yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.

John Gill Act 10:5 And now send men to Joppa,…. Which lay near to Caesarea;

and call for one Simon, whose surname is Peter: the angel was not sent to instruct Cornelius himself, but to direct him to an apostle of Christ, and minister of the Gospel, who should do it; for not angels, but men, are employed in the ministry of the word, which is the ordinary means of spiritual knowledge, and of increasing it. So the eunuch was instructed by Philip, and Saul by Ananias; which shows the excellency and usefulness of the Gospel ministry and ministers, and what dignity is put upon them, what use should be made of them, and in what esteem they should be had.

A.T. Robertson Act 10:6
Lodgeth (xenizetai). Present passive indicative of xenizō old verb from xenos, a stranger as a guest. So to entertain a guest as here or to surprise by strange acts (Act_17:20; 1Pe_4:4).
Whose (hōi). To whom, dative of possession.
By the seaside (para thalassan). Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.

John Gill on Acts 10:6
Acts 9:43 was with one Simon a tanner; it seems as if persons of this trade used to dwell in towns near the sea, as fit for their business; so we read of some at Sidon, a city on the sea coast, as Joppa was;

“it happened at Sidon that a certain בורסי, “tanner”, (the same word here used, adopted into the Hebrew language,) died, and he had a brother a tanner, &c. (r)”

where the Gemara (s) distinguishes between a great tanner and a little tanner; the latter, the gloss says, is one that is poor and has but few skins: which of these Simon was, cannot be said. This business was very contemptible with the Jews; they say (t),

“woe to him whose trade is a tanner:”

and further observe (u) that they never make one a king, nor a high priest: but their doctors many of them were of as mean trades, as shoemakers, skinners, &c. See Gill on Mar_6:3 and Simon the Athenian philosopher was σκυτοτομος “a leather cutter” (w); and according to the Ethiopic version, this our Simon was a shoemaker; with him Peter chose to abide, and not with Dorcas.

(r) Misn. Cetubot, c. 7. sect. 10. (s) T. Bab. Cetubot, fol. 77. 1. (t) T. Bab. Kiddushin, fol. 82. 2. & Bava Bathra, fol. 16. 2. (u) Kiddush, fol. 82. 1. (w) Laert. in Vit. Simon.

Act 10:6 He lodgeth with one Simon a tanner, &c. Simon the tanner was his host; this man very probably was a good man, and one that lodged strangers; of his trade; see Gill on Act_9:43.

whose house is by the sea side; Joppa was a sea port, 2Ch_2:16 Jon_1:3 hence we read of ימא דיפו, “the sea of Joppa” (x); and also of למינה של יפו, “the port of Joppa” (y); now Simon’s house was in the outer part of the city, and by the sea side, as well for convenience for his business, as because such trades might not be exercised within a city; being nauseous and disagreeable, because of their skins and manner of dressing them, and the dead carcasses from whence they often took them off; hence that rule of the Jews (z),

“they place dead carcasses, graves, ואת הבורסקי, “and a tanner’s workshop”, (in which he dresses his skins,) fifty cubits from the city; nor do they make a tanner’s workshop, but at the eastern part of the city. R. Abika says, it may be made at every part excepting the west.”

The reason of that, as given by the (a) commentators, is, because prayer was made towards the west, where the temple stood, and the divine presence was. The Ethiopic version very wrongly renders it, “and the house of Cornelius is near the sea”; for not his, but Simon’s is meant:

he shall tell thee what thou oughtest to do; he was to tell him words, or to deliver doctrines to him, by which he and his family would be better instructed in the way of salvation, and arrive to a greater degree of knowledge of Christ, and faith in him, and be brought to a submission to his commands and ordinances; see Act_10:22, this clause is left out in the Alexandrian copy, and in some others, and in the Syriac and Arabic versions.

(x) Ezra iii. 7. Targum in 2 Chron. ii. 16. (y) T. Hieros. Yoma, fol. 41. 1. Joseph. Antiqu. l. 11. c. 4. sect. 1. & 13. 9. 1 Maccab. xiv. 5. 1. Esdr. v. 55. (z) Misn. Bava Bathra, c. 2. sect. 9. (a) Maimou. & Bartenora in ib.

John Gill Act 10:7 And when the angel which spake unto Cornelius was departed,…. For when be had delivered his message, he either disappeared, or withdrew, and immediately Cornelius showed himself ready to obey the heavenly vision: for

he called two of his household servants; who were not of the band of soldiers under him, but were servants in his family, and such as feared God with him;

and a devout soldier of them that waited on him continually: besides his household servants, there were soldiers that continually attended him, and among these there was one at least that was a devout and religious man; and him he called out from among the rest, and to him with the two household servants he communicated the vision: these three persons being religious, were very proper ones to be informed of this matter, and to be sent on the errand they were; and three might be particularly pitched upon, being a sufficient number to attest to Peter what they had from the mouth of their master, for by the mouth of two or three witnesses is everything established; and partly for the honour of Peter, and to show a proper respect to him, he would not send a single person, who could have told the story, and done the errand as well as three, but this would not have looked respectful enough.

Adam Clarke Act 10:8
He sent them to Joppa - It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gentiles at Caesarea.

A.T. Robertson Act 11:1
In Judea (kata tēn Ioudaian). Throughout Judea (probably all Palestine), distributive use of kata. The news from Casearea spread like wildfire among the Jewish Christians. The case of the Samaritans was different, for they were half Jews, though disliked. But here were real Romans even if with Jewish affinities.
Had received (edexanto). First aorist middle indicative. The English idiom requires “had” received, the Greek has simply “received.”

Albert Barnes Act 11:1
And the apostles and brethren - The Christians who Were in Judea.
Heard … - So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensitiveness in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention.

Adam Clarke Act 11:1
And the apostles and brethren that were in Judea - According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians.

A.T. Robertson Act 11:2
They that were of the circumcision (hoi ek peritomēs). Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in Act_10:46 is confined to the six brethren with Peter in Caesarea (Act_11:12). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In Gal_2:12 the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Act_15:5) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter’s vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in Act_11:1, but are not referred to in Act_11:2. Apparently they are in contrast with the circumcision party in the church.
Contended (diekrinonto). Imperfect middle of the common verb diakrinō, to separate. Here to separate oneself apart (dia), to take sides against, to make a cleavage (dia, two, in two) as in Jud_1:9. So Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.

Adam Clarke Act 11:2
Contended with him - A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter’s supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ’s vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament.

Acts 11:3
John Gill
From Acts 10:28 ye know that it is an unlawful thing; what is forbidden by the law of Moses, Deu_7:2 and by the traditions of the elders, which carry the matter further than the law did, and made it very criminal:

for a man that is a Jew, to keep company with, or come unto one of another nation; besides entering into covenants and marriages with them, which were forbidden by the law, though they allowed of trade and commerce with the Gentiles, yet not any familiar conversation with them; it was prohibited to eat and drink any sort of liquor with them in their houses (h), nor might they walk with them in the streets, or on the road; says Maimonides (i),

“it is forbidden a Jew to unite himself to Gentiles, because they are suspected of shedding blood, and he may not join himself with them in the way; if he meets a Gentile in the way, he causes him to turn to the right hand; if they ascend by an ascent, or descend by a descent, the Israelite may not be below, and the Gentile above: but the Israelite must be above, and the Gentile below, lest he should fall upon him and kill him; and he may not go even with (or along side by him) lest he break his skull.”

It is said (k) of some Rabbins, that they saw a certain man coming;

“says R. Chiyah, let us be gone, perhaps this man is an idolatrous Gentile, or one of the people of the earth, and it is forbidden to join with him in the way.”

They looked upon the houses of Gentiles unclean, and therefore would not enter into them: See Gill on Joh_18:28.

yea they say (l), that:

“the court of a stranger (or Gentile) is as the habitation of a beast.”

Such an aversion was there in that people to all civil society with Gentiles: and so Apoltonius says of them (m), that

“they not only departed from the Romans, but from all men, living a separate life from others; nor did they communicate at table with others; neither in things sacred, nor in any ceremonies;”

and this was well known to Jews and Gentiles:

A.T. Robertson Act 11:3
Men uncircumcised (andras akrobustian echontas). “Men having uncircumcision.” It is a contemptuous expression. They did not object to Peter’s preaching to the Gentiles, but to his going into the house of Cornelius and eating with them, violating his supposed obligations as a Jew (Hackett). It was the same complaint in principle that the Pharisees had made against Jesus when he ate with publicans and sinners (Luk_15:12). The Jews had not merely the Mosaic regulations about clean and unclean food, but also the fact that at a Gentile table some of the meat may have been an idol sacrifice. And Peter himself had similar scruples when the vision came to him at Joppa and when he entered the house of Cornelius in Caesarea Act_10:28). Peter had been led beyond the circumcision party.

Acts 11:5
Albert Barnes Act 10:9
Peter went up … - The small room in the second story, or on the roof of the house, was the usual place for retirement and prayer. See the notes on Mat_6:6; Mat_9:2. Even when there was no room constructed on the roof, the roof was a common resort for retirement and prayer. Around the edge a battlement or parapet was commonly made, within which a person could be quite retired from public view. “At Jaffa, the ancient Joppa,” says Prof. Hackett (lllustrations of Scripture, p. 81), “where Peter was residing at the time of his vision on the house-top, I observed houses furnished with a wall around the roof, within which a person could sit or kneel without any exposure to the view of others, whether on the adjacent houses or in the streets. At Jerusalem I entered the house of a Jew early one morning, and found a member of the family, sitting secluded and alone on one of the lower roofs, engaged in reading the Scriptures and offering his prayers.”

Dr. Thomson (Land and the Book, vol. i. p. 52) says of these roofs, “When surrounded with battlements, and shaded by vines trained over them, they afford a very agreeable retreat, even at the sixth hour of the day - the time when Peter was favored with that singular vision, by which the kingdom of heaven was thrown open to the Gentile world.”
About the sixth hour - About twelve o’clock (at noon). The Jews had two stated seasons of prayer, morning and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion, probably at noon. Thus, David says Psa_55:17, “Evening and morning, and at noon, will I pray, and cry aloud.” Thus, Daniel “kneeled upon his knees three times a day and prayed,” Dan_6:10, Dan_6:13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours (Clem. Alex. as quoted by Doddridge). Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray.

Acts 10:10
A.T. Robertson Act 10:10
Hungry (prospeinos) Only instance of the word known, a hapax legomenon. Probably “very hungry” (pros=besides, in addition).
Desired (ēthelen). Imperfect active. Was longing to eat. It was about twelve o’clock noon and Peter may even have smelt the savory dishes, “while they made ready” (paraskeuazontōn). “The natural and the supernatural border closely on one another, with no definable limits” (Furneaux).
He fell into a trance (egeneto ep’ auton ekstasis). More exactly, “An ecstasy came upon him,” in which trance he passed out of himself (ekstasis, from existēmi) and from which one came to himself (Act_12:11). Cf. also Act_11:5; Act_22:17. It is thus different from a vision (horama) as in Act_10:3.

John Gill Act 10:10
Act 10:10 And he became very hungry,…. It being in the middle of the day, when it was usual to eat; and perhaps he had ate nothing that day, for those were reckoned the most religious persons, who eat nothing before the Minchah:

and would have eaten; though the Jews say (e), a man ought not to eat near the Minchah, not even the least, lest he should continue at it, and so neglect his prayers:

Adam Clarke Act 10:10
He became very hungry - It seems that this happened about dinner-time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished.
He fell into a trance - Επεπεσεν επ’ αυτον εκϚασις, An ecstasy fell upon him. A person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter’s ecstasy is easily accounted for: he went up to the house-top to pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this Divine influence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place.

Acts 11:6
Adam Clarke Act 10:12
All manner of four-footed beasts, etc. - Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts that do not chew the cud; fish which have no scales; fowls of prey and such others as are specified in Lev_11:1, etc., where see the notes.

Acts 11:7
John Gill Act 10:13 And there came a voice to him,…. Formed by an angel, or rather by Christ himself:

rise, Peter, kill and eat; he might be on his knees when he fell into this trance, being at prayer, and therefore is bid to rise; and he is called by name, the more to encourage him to do as he was ordered; and he is bid to kill and eat of all the creatures without distinction, which were represented to him in the sheet; and the design of this was to teach him, that both the distinction between clean and unclean creatures in the law was now abolished, and men might lawfully eat of whatsoever they pleased; and that he might and should without any difference converse with all sorts of men, Jews and Gentiles, circumcised and uncircumcised, and preach the Gospel to one as to another, and maintain a church communion and fellowship with all equally alike.

Acts 11:8
A.T. Robertson Act 10:14
Not so, Lord (Mēdamōs, kurie). The negative mēdamōs calls for the optative eiē (may it not be) or the imperative estō (let it be). It is not oudamōs, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (thuson) the unclean animals as from the Lord (kurie) but declines it three times.
For I have never eaten anything (hoti oudepote ephagon pan). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew (lȯ̇kōl) though a like idiom appears in the vernacular Koiné[28928]š (Robertson, Grammar, p. 752).
Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xun, sun, together with) originally meant common to several (Latin communis) as in Act_2:44; Act_4:32; Tit_1:4; Jud_1:3. The use seen here (also Mar_7:2, Mar_7:5; Rom_14:14; Heb_10:29; Rev_21:27; Act_10:28; Act_11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mar_7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God’s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

Acts 11:9
Albert Barnes Act 10:15
What God hath cleansed - What God has pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Perhaps Peter would suppose that the design of this vision was to instruct him that the distinction between clean and unclean food, as recognized by the Jews, was about to be abolished, Act_10:17. But the result showed that it had a higher and more important design. It was to show him that they who had been esteemed by the Jews as unclean or profane - the entire Gentile world - might now be admitted to similar privileges with the Jews. That barrier was robe broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph_2:14; Gal_3:28. It was also true that the ceremonial laws of the Jews in regard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which were founded on such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished; when other nations were to be admitted to the same privileges, the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles labored to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See Acts 15; and Rom. 14–15:

Acts 11:11
Adam Clarke Act 10:17
While Peter doubted - the men - stood before the gate - In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion!

Albert Barnes Act 10:17
Doubted in himself - Doubted in his own mind. He was perplexed, and did not know how to understand it.
Behold, the men … - We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged that just in the moment when the mind of Peter was filled with perplexity, the very event should occur which would relieve him of his embarrassment. Such a coincidence is not uncommon. An event of divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do, and a state of mind may, by an arrangement of circumstances, be produced that will be extremely perplexing until some event shall occur, or some field of usefulness shall open, that will exactly correspond to it, and indicate to us the will of God. We should then carefully mark the events of God’s providence. We should observe and record the train of our own thoughts, and should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God.
Before the gate - The word here rendered “gate,” πυλῶνα pulōna refers properly to the porch or principal entrance to an Eastern house. See the notes on Mat_9:2; Mat_26:71. It does not mean, as with us, a gate, but rather a door. See Act_12:13.

John Gill Act 10:22 And they said, Cornelius, the centurion,…. A certain person, by name Cornelius, a Roman or Italian, as his name shows, and by office a “centurion”, that was over an hundred soldiers: a just man; before God, and in his sight, through the imputation of Christ’s righteousness to him; and who was a new man, created in righteousness and true holiness; and lived soberly, righteously, and godly, and did justice between man and man; and so was just in the sight of men, which was very rare in a Gentile, and in a soldier:

and one that feareth God; the true God, the God of Israel, and worshipped him, both internally and externally; for both sorts of worship are included in the fear of God:

and of good report among all the nation of the Jews; that knew any thing of him, especially at Caesarea, where many Jews, and even many of their most celebrated doctors lived: and this is the rather observed, to induce Peter, a Jew, to go along with them to him, since his character was so very good, and he was in so much credit and esteem with the people; for he must be something extraordinary to have their good word, who had such an abhorrence of uncircumcised Gentiles in general: this man, they add,

was warned from God by an holy angel to send for thee into his house; they intimate hereby, that he did not send for him of himself, he was not led to it by any fancy of his own, or any curiosity in him; nor should he have presumed to have used such freedom with Peter, but that he had some instructions from God himself, who had sent an holy angel to him, and had ordered him to send men to Joppa, and fetch Peter from thence to his house, for the end next mentioned:

and to hear words of thee: the doctrines of the Gospel, and the ordinances of it: that being taught by the one, he and his might submit to the other.

John Gill Act 11:12 And the Spirit bade me go with them, nothing doubting,…. See Gill on Act_10:20,

moreover, these six brethren accompanied me; it seems by this, that the six brethren that went along with Peter from Joppa to Caesarea, came also with him from thence to Jerusalem, and were now present, whom he points to; so that it looks as if Peter was aware, that he should be called to an account for his conduct, when he should come to Jerusalem; and therefore brought these six brethren with him, to be witnesses for him, of what they had seen and heard, which was a very wise and prudential step:

and we entered into the man’s house; the house of Cornelius, for entering into whose house they were contending with him, and where he entered not alone, but the six brethren with him; the Ethiopic version wrongly reads “three”.

John Gill Act 11:13 And he showed us how he had seen an angel in his house,…. The clause, “in his house”, is very appropriately put; for since an angel had entered into his house, it could not be criminal in Peter, and the six brethren, to follow him. In one place he is called a man, and in another place an angel; see Act_10:3, because, though he was an angel, yet he appeared in the form of a man, as it was usual for angels to do; but whether Cornelius knew that he was an angel, is not certain, since he calls him a man; and not he, but Luke the historian, and Peter, who repeats the account of the vision, call him an angel; however, he looked upon him as an extraordinary person, as sent to him from God, and therefore obeyed the heavenly vision. The Ethiopic version reads, “an angel of God; which stood and said unto him, send men to Joppa, and call for Simon, whose surname is Peter”; See Gill on Act_10:5.

John Gill Act 11:14 Who shall tell thee words,…. Preach doctrines, such as relate to the person and office of Christ, to peace and pardon, and righteousness and salvation by him; such as Peter did preach, as appears by his discourse in the preceding chapter:

whereby thou and all thy house shall be saved; that is, which would be a means of instructing him and his family in the right and true way of salvation; for the Gospel only points out the way of salvation, and is only effectual to it, when it is accompanied with, the power of God: multitudes hear it, and yet are not saved by and those to whom it comes not in word only, but in power, are saved only by Christ, who is revealed in it, as God’s way of salvation; it is not bare hearing the word and attending on ordinances that will save any, only such who believe in Christ with the heart, who is the sum and substance of the Gospel, are saved; and still less are any saved by the faith of others; the house or family of Cornelius were not saved by his believing in Christ; but the words of faith and sound doctrine being preached to them, as to him, and faith coming thereby to one as to another, they were saved in one and the same way, namely, through faith in Christ Jesus.

A.T. Robertson Act 11:15
As I began to speak (en tōi arxasthai me lalein). En with the locative of the articular aorist infinitive arxasthai (punctiliar action simply) and the accusative of general reference. The second infinitive lalein (to speak) is dependent on arxasthai, “In the beginning to speak as to me.”
Even as on us at the beginning (hōsper kai eph’ hēmās en archēi). Peter recalls vividly the events at Pentecost, the speaking with tongues and all. It is noteworthy that Peter does not here repeat his sermon. “He rests his defence, not on what he said, but on what God did” (Furneaux).

John Gill Act 11:16 Then remembered I the word of the Lord, how that he said,…. Just before his ascension, Act_1:5.

John indeed baptized with water, but ye shall be baptized with the Holy Ghost; as they were on the day of Pentecost, and as now Cornelius and his family were; and since they had the greater baptism, the baptism of the Spirit, the lesser baptism of water could not be denied t