04150
 \\Acceptable to him\\ (\\dektos auti\\). Verbal adjective from \\dechomai\\.
 _Acceptabilis_. That is to say, a Gentile would not have to
 become a Jew in order to become a Christian. Evidently Peter had
 not before perceived this fact. On the great Day of Pentecost
 when he spoke of the promise "to all those afar off"
 # 2:39
 Peter understood that they must first become Jews and then
 Christians. The new idea that now makes a revolution in Peter's
 outlook is precisely this that Christ can and will save Gentiles
 like this Cornelius group without their becoming Jews at all.

04151
 \\The word which he sent\\ (\\ton logon hon apesteilen\\). Many ancient
 MSS. (so Westcott and Hort) read merely \\ton logon apesteilen\\ (he
 sent the word). This reading avoids the anacoluthon and inverse
 attraction of \\logon\\ to the case of the relative \\hon\\ (which).
 \\Preaching good tidings of peace through Jesus Christ\\
 (\\euaggelizomenos eirnn dia Isou Christou\\). Gospelizing peace
 through Jesus Christ. There is no other way to have real peace
 between individuals and God, between races and nations, than by
 Jesus Christ. Almost this very language occurs in
 # Eph 2:17
 where Paul states that Jesus on the cross "preached (gospelized)
 peace to you who are afar off and peace to you who are near."
 Peter here sees what Paul will see later with great clearness. \\He\\
 \\is Lord of all\\ (\\houtos estin pantn kurios\\). A triumphant
 parenthesis that Peter throws in as the reason for his new truth.
 Jesus Christ is Lord of all, both Jews and Gentiles.

04152
 \\Ye know\\ (\\humeis oidate\\). Peter reminds his Gentile audience that
 the main facts concerning Jesus and the gospel were known to
 them. Note emphatic expression of \\humeis\\ (you). \\Beginning\\
 (\\arxamenos\\). The Textus Receptus has \\arxamenon\\ (accusative), but
 the nominative is given by Aleph A B C D E H and is certainly
 correct. But it makes a decided anacoluthon. The accusative would
 agree with \\rhma\\ used in the sense of message or story as told by
 the disciples. The nominative does not agree with anything in the
 sentence. The same phrase occurs in
 # Lu 23:5
 Here is this aorist middle participle almost used like an adverb.
 See a similar loose use of \\arxamenos\\ in the same sense by Peter
 in
 # Ac 1:22
 The baptism of John is given as the _terminus a quo_. The story
 began with a skip to Galilee after the baptism just like the
 Gospel of Mark. This first message of Peter to the Gentiles
 # 10:37-44
 corresponds in broad outline with Mark's Gospel. Mark heard Peter
 preach many times and evidently planned his Gospel (the Roman
 Gospel) on this same model. There is in it nothing about the
 birth and childhood of Jesus nor about the intervening ministry
 supplied by John's Gospel for the period (a year) between the
 baptism and the Galilean Ministry. Peter here presents an
 objective statement of the life, death, and resurrection of Jesus
 with proof from the Scriptures that he is the Messiah. It is a
 skilful presentation.

04153
 \\Jesus of Nazareth\\ (\\Isoun ton apo Nazareth\\). Jesus the one from
 Nazareth, the article before the city identifying him clearly.
 The accusative case is here by \\prolepsis\\, Jesus being expressed
 for emphasis before the verb "anointed" and the pronoun repeated
 pleonastically after it. "Jesus transfers the mind from the
 gospel-history to the personal subject of it" (Hackett). \\God\\
 \\anointed him\\ (\\echrisen, auton, ho theos\\). First aorist active of
 the verb \\chri\\, to anoint, from which the verbal \\Christos\\ is
 formed
 # Ac 2:36
 The precise event referred to by Peter could be the Incarnation
 # Lu 1:35
 the Baptism
 # Lu 3:22
 the Ministry at Nazareth
 # Lu 4:14
 Why not to the life and work of Jesus as a whole? \\Went about\\
 \\doing good\\ (\\dilthen euergetn\\). Beautiful description of Jesus.
 Summary (constative) aorist active of \\dierehomai\\, to go through
 (\\dia\\) or from place to place. The present active participle
 \\euergetn\\ is from the old verb \\euergete\\ (\\eu\\, well, \\ergon\\,
 work) and occurs only here in the N.T. The substantive \\euergets\\
 (benefactor) was often applied to kings like Ptolemy Euergetes
 and that is the sense in
 # Lu 22:25
 the only N.T. example. But the term applies to Jesus far more
 than to Ptolemy or any earthly king (Cornelius a Lapide). \\And\\
 \\healing\\ (\\kai imenos\\). And in particular healing. Luke does not
 exclude other diseases (cf.
 # Lu 13:11,16
 but he lays special emphasis on demoniacal possession (cf.
 # Mr 1:23
 \\That were oppressed\\ (\\tous katadunasteuomenous\\). Present passive
 articular participle of \\katadunasteu\\. A late verb in LXX and
 papyri. In the N.T. only here and
 # Jas 2:6
 (best MSS.). One of the compounds of \\kata\\ made transitive. The
 reality of the devil (the slanderer, \\diabolos\\) is recognized by
 Peter. \\For God was with him\\ (\\hoti ho theos n met' autou\\). Surely
 this reason does not reveal "a low Christology" as some charge.
 Peter had used the same language in
 # Ac 7:9
 and earlier in
 # Lu 1:28,66
 as Nicodemus does in
 # Joh 3:2

04154
 \\And we are witnesses\\ (\\kai hmeis martures\\). Compare "ye
 yourselves know" (verse
 # 37
 Peter thus appeals to what the audience know and to what the
 disciples know. He made the same claim about personal witnesses
 of the Resurrection of Jesus at Pentecost
 # 2:32
 Here Peter affirms full knowledge of the work of Jesus in Judea
 (for whole country including Galilee and Perea) and Jerusalem
 (given mainly in John's Gospel). In the Greek \\hn\\ (which) is
 attracted into the genitive case to agree with the antecedent
 \\pantn\\ (all), a common enough idiom. \\Whom also they slew\\ (\\hon kai\\
 \\aneilan\\). Second aorist active indicative of \\anaire\\ with \\a\\ as
 often in Acts
 # 2:23; 5:30
 But note \\kai\\ (also) in the old MSS., not in the Textus Receptus.
 They "also" slew him, went that far, "this crowning atrocity"
 (Vincent), \\kai\\ could here be "even." \\Hanging him on a tree\\
 (\\kremasantes epi xulou\\). This same expression used by Peter in
 # 5:30
 which see for discussion.

04155
 \\Gave him to be made manifest\\ (\\edken auton emphan genesthai\\).
 Peculiar phrase, here only in the N.T. and in
 # Ro 10:20
 (quoted from
 # Isa 65:1
 \\Emphan\\, predicate accusative after infinitive \\genesthai\\ agreeing
 with \\auton\\ object of \\edken\\.

04156
 \\Chosen before\\ (\\prokecheirotonmenois\\). Perfect passive participle
 dative plural from \\procheirotone\\, to choose or designate by hand
 (\\cheirotone, cheir\\, hand, and \\tein\\, to stretch, as in
 # Ac 14:23; 2Co 8:19
 beforehand (\\pro\\), a double compound as old as Plato, but here
 alone in the N.T. Peter is evidently stating the thing as it
 happened and not trying to make a convincing story by saying that
 both friends and foes saw him after his resurrection. It is the
 "historian's candour" (Paley) in Luke here that adds to the
 credibility of the narrative. The sceptical Jews would not have
 believed and Jesus was kept from open contact with the world of
 sin after his Passion. \\To us who did eat and drink with him\\
 (\\hmin hoitines sunephagomen kai sunepiomen auti\\). The "who"
 (\\hoitines\\) is first person agreeing with "us" (\\hmin\\). Second
 aorist active indicative of the common verbs \\sunesthi\\ and
 \\sumpin\\. \\Auti\\ is associative instrumental case. There are
 difficulties to us in understanding how Jesus could eat and drink
 after the resurrection as told here and in
 # Lu 24:41-3
 but at any rate Peter makes it clear that it was no hallucination
 or ghost, but Jesus himself whom they saw after he rose from the
 dead, "after the rising as to him" (\\meta to anastnai auton\\,
 \\meta\\ with the accusative articular infinitive second aorist
 active and the accusative \\auton\\ of general reference). Furneaux
 dares to think that the disciples misunderstood Jesus about
 eating after the resurrection. But that is to deny the testimony
 merely because we cannot explain the transition state of the body
 of Jesus.

04157
 \\He charged\\ (\\parggeilen\\). First aorist active indicative as in
 # 1:4
 There Jesus is the subject and so probably here, though Page
 insists that \\ho theos\\ (God) is here because of verse
 # 40
 \\To testify\\ (\\diamarturasthai\\). First aorist middle infinitive.
 See note on "Ac 2:40"
 \\Ordained\\ (\\hrismenos\\). Perfect passive participle of \\horiz\\, old
 verb, to mark out, to limit, to make a horizon. \\Judge\\ (\\krits\\).
 The same point made by Peter in
 # 1Pe 4:5
 He does not use the word "Messiah" to these Gentiles though he
 did say "anointed" (\\echrisen\\) in verse
 # 38
 Peter's claim for Jesus is that he is the Judge of Jew and
 Gentile (living and dead).

04158
 \\Every one that believeth\\ (\\panta ton pisteuonta\\). This accusative
 active participle of general reference with the infinitive in
 indirect discourse is the usual idiom. Only \\labein\\ (second aorist
 active infinitive of \\lamban\\) is not indirect statement so much
 as indirect command or arrangement. The prophets bear witness to
 Jesus Christ to this effect. It is God's plan and no race
 distinctions are drawn. Peter had already said the same thing at
 Pentecost
 # 2:38
 but now he sees himself that Gentiles do not have to become Jews,
 but have only to believe in Jesus as Messiah and Judge as
 foretold by the prophets. It was glorious news to Cornelius and
 his group. \\Through his name\\ (\\dia tou onomatos autou\\), not as a
 _title_ or magic formula
 # Ac 18:13
 but the power of Christ himself represented by his name.

04159
 \\While Peter yet spake\\ (\\eti lalountos tou Petrou\\). Genitive
 absolute of present participle, still going on. \\The Holy Ghost\\
 \\fell\\ (\\epepesen to pneuma to hagion\\). Second aorist active
 indicative of \\epipipt\\, old verb to fall upon, to recline, to
 come upon. Used of the Holy Spirit in
 # 8:16; 10:44; 11:15
 It appears that Peter was interrupted in his sermon by this
 remarkable event. The Jews had received the Holy Spirit
 # 2:4
 the Samaritans
 # 8:17
 and now Gentiles. But on this occasion it was before baptism, as
 was apparently true in Paul's case
 # 9:17
 In
 # 8:16; 19:5
 the hands of the apostles were also placed after baptism on those
 who received the Holy Spirit. Here it was unexpected by Peter and
 by Cornelius and was indubitable proof of the conversion of these
 Gentiles who had accepted Peter's message and had believed on
 Jesus Christ as Saviour.

04160
 \\They of the circumcision which believed\\ (\\hoi ek peritoms\\
 \\pistoi\\). The believing ones of the circumcision, more exactly.
 \\Were amazed\\ (\\exestsan\\). Second aorist active indicative,
 intransitive, of \\existmi\\. They stood out of themselves. \\On the\\
 \\Gentiles also\\ (\\kai epi ta ethn\\). Or, even upon the Gentiles. \\Was\\
 \\poured out\\ (\\ekkechutai\\). Present perfect passive retained in
 indirect discourse of \\ekche\\ or \\ekchun\\, old verb, used
 metaphorically of the Holy Spirit also in
 # 2:17
 (from
 # Joe 2:28
 # Ac 2:33

04161
 \\They heard\\ (\\kouon\\). Imperfect active, were hearing, kept on
 hearing. \\Speak\\ (\\lalountn\\). Present active participle, speaking,
 for they kept it up. \\With tongues\\ (\\glssais\\). Instrumental case
 as in
 # 2:4,11
 which see. The fuller statement there makes it clear that here it
 was new and strange tongues also as in
 # 19:6; 1Co 14:4-19
 This sudden manifestation of the Holy Spirit's power on
 uncircumcised Gentiles was probably necessary to convince Peter
 and the six brethren of the circumcision that God had opened the
 door wide to Gentiles. It was proof that a Gentile Pentecost had
 come and Peter used it effectively in his defence in Jerusalem
 # Ac 11:15

04162
 \\Can any man forbid the water?\\ (\\Mti to hudr dunatai klsai\\
 \\tis?\\). The negative \\mti\\ expects the answer _No_. The evidence
 was indisputable that these Gentiles were converted and so were
 entitled to be baptized. See the similar idiom in
 # Lu 6:39
 Note the article with "water." Here the baptism of the Holy
 Spirit had preceded the baptism of water
 # Ac 1:5; 11:16
 "The greater had been bestowed; could the lesser be withheld?"
 (Knowling). \\That these should not be baptized\\ (\\tou m\\
 \\baptisthnai toutous\\). Ablative case of the articular first
 aorist passive infinitive of \\baptiz\\ with the redundant negative
 after the verb of hindering (\\klsai\\) and the accusative of
 general reference (\\toutous\\). The redundant negative after the
 verb of hindering is not necessary though often used in ancient
 Greek and in the _Koin_ (papyri). Without it see
 # Mt 19:14; Ac 8:36
 and with it see
 # Lu 4:42; 24:16; Ac 14:18
 Cf. Robertson, _Grammar_, pp. 1061, 1094, 1171. The triple
 negatives here are a bit confusing to the modern mind (\\mti\\ in
 the question, \\klsai\\, to hinder or to cut off, \\m\\ with
 \\baptisthnai\\). Literally, Can any one cut off the water from the
 being baptized as to these? Meyer: "The water is in this animated
 language conceived as the element offering itself for the
 baptism." \\As well as we\\ (\\hs kai hmeis\\). The argument was
 conclusive. God had spoken. Note the query of the eunuch to
 Philip
 # Ac 8:36

04163
 \\Commanded\\ (\\prosetaxen\\). First aorist active indicative. Peter
 himself abstained from baptizing on this occasion (cf. Paul in
 # 1Co 1:14
 Evidently it was done by the six Jewish brethren. \\Them to be\\
 \\baptized\\ (\\autous baptisthnai\\). Accusative of general reference
 with the first aorist passive infinitive. \\In the name of Jesus\\
 \\Christ\\ (\\en ti onomati Isou Christou\\). The essential name in
 Christian baptism as in
 # 2:38; 19:5
 But these passages give the authority for the act, not the
 formula that was employed (Alvah Hovey in Hackett's _Commentary_.
 See also chapter on the Baptismal Formula in my _The Christ of
 the Logia_). "Golden days" (\\aurei dies\\, Bengel) were these for
 the whole group.


04164
 \\In Judea\\ (\\kata tn 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."

04165
 \\They that were of the circumcision\\ (\\hoi ek peritoms\\). Literally,
 those of circumcision (on the side of circumcision, of the
 circumcision party). The phrase in
 # 10:46
 is confined to the six brethren with Peter in Caesarea
 # 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
 # Ga 2:12
 the phrase has the narrower sense of the Judaizing or Pharisaic
 wing of the disciples
 # Ac 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
 verse
 # 1
 but are not referred to in verse
 # 2
 Apparently they are in contrast with the circumcision party in
 the church. \\Contended\\ (\\diekrinonto\\). Imperfect middle of the
 common verb \\diakrin\\, to \\separate\\. Here to separate oneself apart
 (\\dia\\), to take sides against, to make a cleavage (\\dia\\, two, in
 two) as in
 # Jude 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.

04166
 \\Thou wentest in\\ (\\eislthes\\). Direct form, but Westcott and Hort
 have it \\eislthen\\ (he went in), indirect form. So with
 \\sunephages\\ (didst eat) and \\sunephagen\\ (did eat). The direct is
 more vivid. \\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
 # Lu 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
 # 10:28
 Peter had been led beyond the circumcision party.

04167
 \\Began\\ (\\arxamenos\\). Not pleonastic here, but graphically showing
 how Peter began at the beginning and gave the full story of God's
 dealings with him in Joppa and Caesarea. \\Expounded\\ (\\exetitheto\\).
 Imperfect middle of \\ektithmi\\, to set forth, old verb, but in the
 N.T. only in Acts
 # 7:21; 11:4; 18:26; 28:23
 a deliberate and detailed narrative "in order" (\\kathexs\\). Old
 word for in succession. In the N.T. only in
 # Lu 1:2; 8:1; Ac 3:24; 11:14; 18:23
 Luke evidently considered this defence of Peter important and he
 preserves the marks of authenticity. It came originally from
 Peter himself (verses
 # 5,6,15,16
 "The case of Cornelius was a test case of primary importance"
 (Page), "the first great difficulty of the early Church." Part of
 the story Luke gives three times
 # 10:3-6,30-32; 11:13
 See the discussion chapter 10 for details given here.

04168
 \\Let down\\ (\\kathiemenn\\). Here agreeing with the "sheet" (\\othonn\\,
 feminine), not with "vessel" (\\skeuos\\, neuter) as in
 # 10:11
 \\Even unto me\\ (\\achri emou\\). Vivid detail added here by Peter.

04169
 \\When I had fastened my eyes\\ (\\atenisas\\). This personal touch Peter
 adds from his own experience. See on
 # Lu 4:20; Ac 3:4,12
 for this striking verb \\ateniz\\, to stretch the eyes towards,
 first aorist active participle here. \\I considered\\ (\\katanoe\\).
 Imperfect active of \\kataneo\\ to put the mind down on, to ponder,
 I was pondering. \\And saw\\ (\\kai eidon\\). Second aorist active
 indicative, saw in a flash.

04170
 \\A voice saying\\ (\\phns legouss\\). Genitive case after \\kousa\\ (cf.
 # 9:7
 and accusative
 # 9:4
 which see for discussion). Participle \\legouss\\ (present active of
 \\leg\\) agreeing with \\phns\\, a kind of indirect discourse use of
 the participle.

04171
 \\Came into my mouth\\ (\\eislthen eis to stoma mou\\). Instead of
 \\ephagon\\ (I ate) in
 # 10:14
 Different phrase for the same idea.

04172
04173
 \\Was drawn up\\ (\\anespasth\\). Instead of \\anelmpth\\ (was taken up)
 in
 # 10:16
 First aorist passive indicative of \\anaspa\\, old verb, but in N.T.
 only in
 # Lu 14:5
 and here.

04174
04175
 \\Making no distinction\\ (\\mden diakrinanta\\). So Westcott and Hort
 (first aorist active participle) instead of \\mden diakrinomenon\\
 "nothing doubting" (present middle participle) like
 # 10:20
 The difference in voice shows the distinction in meaning. \\We\\
 \\entered into the man's house\\ (\\eislthomen eis ton oikon tou\\
 \\andros\\). Peter confesses it, but shows that the other six went in
 also. He avoids mention of Cornelius's name and office.

04176
 \\Standing and saying\\ (\\stathenta kai eiponta\\). More precisely,
 "stand and say" (punctiliar act, first aorist passive and second
 aorist active participles). \\Fetch Simon\\ (\\metapempsai Simna\\).
 First aorist middle imperative. Third time mentioned
 # 10:5,22; 11:13
 Perhaps Peter is anxious to make it plain that he did not go of
 his own initiative into the house of Cornelius. He went under
 God's direct orders.

04177
 \\Whereby thou shalt be saved, thou and all thy house\\ (\\en hois\\
 \\sthsi su kai ps ho oikos sou\\). Future passive indicative of
 \\sz\\, to save. Clearly Cornelius was unsaved in spite of his
 interest in Jewish worship. Clearly also the household of
 Cornelius would likewise be won to Christ by the words of Simon
 Peter. This is household conversion before the household baptism
 # 10:48; 11:17

04178
 \\As I began to speak\\ (\\en ti 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\\ (\\hsper kai eph' hms en archi\\). 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).

04179
 \\I remembered\\ (\\emnsthn\\). First aorist passive indicative of the
 common verb \\mimnsk\\, to remind. Peter recalls the very words of
 Jesus as reported in
 # Ac 1:5
 Peter now understands this saying of Jesus as he had not done
 before. That is a common experience with us all as new
 experiences of grace open richer veins in God's truth
 # Joh 12:16
 Peter clearly sees that the water baptism is merely the symbol or
 picture of the spiritual baptism in the heart.

04180
 \\The like gift\\ (\\tn isn drean\\). The equal gift, equal in
 quality, rank, or measure. Common word. \\When we believed\\
 (\\pisteusasin\\). First aorist active participle of \\pisteu\\ in the
 dative case. It agrees both with \\hmin\\ (unto us) and with \\autois\\
 (unto them), "having believed on the Lord Jesus Christ." Both
 classes (Gentiles and Jews) trusted in Christ, and both received
 the Holy Spirit. \\Who was I\\ (\\eg tis mn\\). Note order, "_I_, who
 was I." "\\That I could withstand God\\" (\\dunatos klsai ton theon\\).
 Literally, "able to withstand or hinder God." It is a rhetorical
 question, really two questions. Who was I ? Was I able to hinder
 God? Peter's statement of the facts made an unanswerable defence.
 And yet Peter
 # Ga 2:11
 will later in Antioch play the coward before emissaries from
 Jerusalem on this very point of eating with Gentile Christians.

04181
 \\Held their peace\\ (\\hsuchasan\\). Ingressive aorist active
 indicative of \\hsuchaz\\, old verb to be quiet, to keep quiet. The
 wrangling (verse
 # 2
 ceased. The critics even "glorified God" (\\edoxasan\\, ingressive
 aorist again). \\Then to the Gentiles also\\ (\\Ara kai tois ethnesin\\).
 \\Ergo\\ as in
 # Lu 11:20,48
 and like \\ara oun\\ in
 # Ro 5:18
 In ancient Greek inferential \\ara\\ cannot come at the beginning of
 a clause as here. It was reluctant acquiescence in the undoubted
 fact that God had "granted repentance unto life" to these
 Gentiles in Caesarea, but the circumcision party undoubtedly
 looked on it as an exceptional case and not to be regarded as a
 precedent to follow with other Gentiles. Peter will see in this
 incident
 # Ac 15:8
 the same principle for which Paul contends at the Jerusalem
 Conference. Furneaux suggests that this conduct of Peter in
 Caesarea, though grudgingly acquiesced in after his skilful
 defence, decreased his influence in Jerusalem where he had been
 leader and helped open the way for the leadership of James the
 Lord's brother.

04182
 \\They therefore that were scattered abroad\\ (\\hoi men oun\\
 \\diasparentes\\). Precisely the same words used in
 # 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 ts thlipses ts genomens epi Stephani\\).
 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 m 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.

04183
 \\Spake\\ (\\elaloun\\). Inchoative imperfect active, began to speak. For
 them it was an experiment. \\Unto the Greeks also\\ (\\kai pros tous\\
 \\Hellnas\\). This is undoubtedly the correct reading in spite of
 Hellenists (\\Hellnistas\\) or Grecian Jews in B E H L P. \\Hellnas\\
 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
 # Ac 2; 6
 Saul also had preached to the Hellenists in Jerusalem
 # 9:29
 Hellenists were merely one kind of Jews in contrast with those
 who spoke Aramaic
 # Ac 6
 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
 # Ac 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 (verse
 # 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.

04184
 \\The hand of the Lord was with them\\ (\\n cheir kuriou met' autn\\).
 This O.T. phrase
 # Ex 9:3; Isa 59:1
 is used by Luke
 # Lu 1:66; Ac 4:28,30; 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 \\epistreph\\, common
 verb to turn. The usual expression for Gentiles turning to the
 true God
 # 14:15; 15:3,19; 26:18,20; 1Th 1:9
 Here "Lord" refers to "the Lord Jesus" as in verse
 # 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.

04185
 \\Came to the ears\\ (\\kousth eis ta ta\\). First aorist passive
 indicative of \\akou\\, was heard in the ears. \\Of the church which\\
 \\was in Jerusalem\\ (\\ts ekklsias ts en Ierousalm\\). Not yet was
 the term "church" applied to the group of disciples in Antioch as
 it is in
 # 11:26; 13:1
 \\They sent forth\\ (\\exapesteilan\\). First aorist active indicative of
 the double compound verb \\ex-apo-stell\\, 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
 # 4:36
 and his championship of Saul after his conversion
 # 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 (verse
 # 19
 all the way to Antioch (\\hes Antiocheias\\).

04186
 \\The grace of God, was glad\\ (\\tn charin tn tou theou echar\\).
 Note repetition of the article, "the grace that of God." The verb
 (second aorist passive indicative of \\chair\\) has the same root as
 \\charis\\. See the same _suavis paronomasia_ in
 # Lu 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\\ (\\ti prothesei\\
 \\ts kardias\\). Placing before (from \\pro-tithmi\\), old word for set
 plan as in
 # Ac 27:13; Ro 8:28
 The glow of the first enthusiasm might pass as often happens
 after a revival. Barnabas had a special gift
 # 4:36
 for work like this. \\Cleave unto the Lord\\ (\\prosmenein [en] ti\\
 \\kurii\\). 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.

04187
 \\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
 # Ro 5:7
 for distinction between \\agathos\\ and \\dikaios\\, righteous, where
 \\agathos\\ ranks higher than \\dikaios\\. 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
 # 15:36; 41
 \\Was added unto the Lord\\ (\\proseteth ti kurii\\). First aorist
 passive indicative of \\prostithmi\\, 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.

04188
 \\To seek for Saul\\ (\\anaztsai Saulon\\). First aorist (effective)
 active infinitive of purpose. \\Anazte\\ is a common verb since
 Plato, but in the N.T. only here and
 # Lu 2:44,45
 to seek up and down (\\ana\\), back and forth, to hunt up, to make a
 thorough search till success comes. It is plain from
 # Ga 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
 # Ac 9:15
 by Christ for the work among the Gentiles. He knew, of course, of
 Saul's work with the Hellenists in Jerusalem
 # 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
 # 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.

04189
 \\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
 # 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\\ (\\sunachthnai en ti ekklsii\\). First
 aorist passive infinitive of \\sunag\\, old verb, probably here to
 meet together as in
 # Mt 28:12
 In
 # Ac 14:27
 the verb is used of gathering together the church, but here \\en\\
 \\ti ekklsii\\ 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\\
 (\\chrmatisai te prts en Antiocheii tous mathtas\\
 \\Christianous\\). This first active infinitive \\chrmatisai\\ 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 "Mt 2:12"
 See note on "Mt 2:22"
 See note on "Lu 2:26"
 See note on "Ac 10:22"
 Here and in
 # Ro 7:3
 it means to be called or named (assuming a name from one's
 business, \\chrma\\, from \\chraomai\\, to use or to do business).
 Polybius uses it in this sense as here. \\Tous mathtas\\ (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\\
 # Mt 22:16
 \\Heridianoi\\, 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),
 # Ac 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.

04190
 \\Prophets\\ (\\prophtai\\). Christian prophets these were (cf.
 # 13:1
 who came from Jerusalem (the headquarters,
 # 8:15
 Judas and Silas are called prophets
 # 14:4; 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
 # Lu 7:26
 We need prophets in the ministry today.

04191
 \\Signified\\ (\\esmainen\\). Imperfect active in Westcott and Hort, but
 aorist active \\esmnen\\ in the margin. The verb is an old one from
 \\sma\\ (\\smeion\\) a sign (cf. the symbolic sign in
 # 21:11
 Here Agabus (also in
 # 21:10
 does predict a famine through the Holy Spirit. \\Should be\\ (\\mellein\\
 \\esesthai\\). \\Mell\\ occurs either with the present infinitive
 # 16:27
 the aorist infinitive
 # 12:6
 or the future as here and
 # 24:15; 27:10
 \\Over all the world\\ (\\eph' holn tn oikoumenn\\). Over all the
 inhabited earth (\\gn\\, understood). Probably a common hyperbole
 for the Roman empire as in
 # Lu 2:1
 Josephus (_Ant_. VIII. 13, 4) appears to restrict it to
 Palestine. \\In the days of Claudius\\ (\\epi Klaudiou\\). He was Roman
 Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius,
 Tacitus) all tell of dearths (_assiduae sterilitates_) during the
 brief reign of Claudius who was preceded by Caligula and followed
 by Nero.

04192
 \\Every man according to his ability\\ (\\kaths euporeito tis\\).
 Imperfect middle of \\eupore\\, to be well off (from \\euporos\\), old
 verb, but here alone in the N.T., "as any one was well off." The
 sentence is a bit tangled in the Greek from Luke's rush of ideas.
 Literally, "Of the disciples, as any one was able (or well off),
 they determined (\\hrisan\\, marked off the horizon) each of them to
 send relief (\\eis diakonian\\, for ministry) to the brethren who
 dwelt in Judaea." The worst of the famine came A.D. 45. The
 warning by Agabus stirred the brethren in Antioch to send the
 collection on ahead.

04193
 \\Sending\\ (\\aposteilantes\\). First aorist active participle of
 \\apostell\\, coincident action with \\epoisan\\ (did). \\To the elders\\
 (\\pros tous presbuterous\\). The first use of that term for the
 Christian preachers. In
 # 20:17,28
 "elders" and "bishops" are used interchangeably as in
 # Tit 1:5,7
 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
 # 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 12 it is probable that the visit of
 Barnabas and Saul to Jerusalem came really after that persecution
 for Peter left Jerusalem
 # 12:17
 The elders here mentioned may include the preachers in Judea also
 outside of Jerusalem
 # 26:20

04194
 \\About that time\\ (\\kat' ekeinon ton kairon\\). Same phrase in
 # Ro 9:9
 That is, the early part of A.D. 44 since that is the date of
 Herod's death. As already suggested, Barnabas and Saul came down
 from Antioch to Jerusalem after the persecution by Herod at the
 end of 44 or the beginning of 45. \\Herod the king\\ (\\Hrids ho\\
 \\basileus\\). Accurate title at this particular time. Herod Agrippa
 I, grandson of Herod the Great, was King of Palestine A.D. 42 to
 44; only for these three years was a Herod king over Palestine
 since the death of Herod the Great and never afterwards.
 Archelaus never actually became king though he had the popular
 title at first
 # Mt 2:22
 \\Put forth his hands\\ (\\epebalen tas cheiras\\). Second aorist active
 indicative of \\epiball\\, old verb, to cast upon or against. The
 same idiom with \\tas cheiras\\ (the hands, common Greek idiom with
 article rather than possessive pronoun) in
 # 4:3; 5:18
 \\To afflict\\ (\\kaksai\\). First aorist active infinitive of \\kako\\,
 old word to do harm or evil to (\\kakos\\), already in
 # 7:6,19
 Outside of Acts in the N.T. only
 # 1Pe 5:13
 Infinitive of purpose. Probably the first who were afflicted were
 scourged or imprisoned, not put to death. It had been eight years
 or more since the persecution over the death of Stephen ceased
 with the conversion of Saul. But the disciples were not popular
 in Jerusalem with either Sadducees or Pharisees. The overtures to
 the Gentiles in Caesarea and Antioch may have stirred up the
 Pharisees afresh (cf.
 # 6:14
 Herod Agrippa I was an Idumean through his grandfather Herod the
 Great and a grandson of Mariamne the Maccabean princess. He was a
 favourite of Caligula the Roman Emperor and was anxious to
 placate his Jewish subjects while retaining the favour of the
 Romans. So he built theatres and held games for the Romans and
 Greeks and slew the Christians to please the Jews. Josephus
 (_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously
 observing Jewish rites. Here we have for the first time political
 power (after Pilate) used against the disciples.

04195
 \\James the brother of John\\ (\\Iakbon ton adelphon Ianou\\). He had
 been called by Jesus a son of thunder along with his brother
 John. Jesus had predicted a bloody death for both of them
 # Mr 10:38; Mt 20:23
 James is the first of the apostles to die and John probably the
 last. He is not James the Lord's brother
 # Ga 1:19
 We do not know why Luke tells so little about the death of James
 and so much about the death of Stephen nor do we know why Herod
 selected him as a victim. Eusebius (_H.E_. ii. 9) quotes Clement
 of Alexandria as saying that a Jew made accusations against James
 and was converted and beheaded at the same time with him. \\Killed\\
 \\with the sword\\ (\\aneilen machairi\\). The verb is a favourite one
 with Luke
 # Ac 2:33; 5:33,36; 7:28; 9:23-29; 10:39
 etc.). Instrumental case and Ionic form of \\machaira\\. The Jews
 considered beheading a shameful death as in the case of the
 Baptist
 # Mt 14:10

04196
 \\That it pleased the Jews\\ (\\hoti areston estin tois Ioudaiois\\).
 Indirect assertion with the present tense \\estin\\ retained.
 \\Areston\\ is the verbal adjective from \\aresk\\ followed by the
 dative as in
 # Joh 8:29
 \\Proceeded to seize\\ (\\prosetheto sullabein\\). A patent Hebraism in
 # Lu 20:11
 already, and nowhere else in the N.T. It occurs in the LXX
 # Ge 4:2; 8:12; 18:29
 etc.). Second aorist middle indicative of \\prostithmi\\ and the
 second aorist active infinitive of \\sullamban\\. Literally, he
 added to seize, he seized Peter in addition to James. \\The days of\\
 \\unleavened bread\\ (\\hmerai tn azumn\\). By this parenthesis Luke
 locates the time of the year when Peter was arrested, the
 passover. It was a fine occasion for Agrippa to increase his
 favour among the crowds of Jews there by extra zeal against the
 Christians. It is possible that Luke obtained his information
 about this incident from John Mark for at his Mother's house the
 disciples gathered
 # 12:12

04197
 \\When he had taken him\\ (\\piasas\\).
 See note on "Ac 3:7"
  for same form. \\He put him in prison\\ (\\etheto eis phulakn\\).
 Second aorist middle indicative of \\tithmi\\, common verb. This is
 the third imprisonment of Peter
 # 4:3; 5:18
 \\To four quaternions of soldiers\\ (\\tessarsin tetradiois\\
 \\stratitn\\). Four soldiers in each quaternion (\\tetradion\\ from
 \\tetras\\, four), two on the inside with the prisoner (chained to
 him) and two on the outside, in shifts of six hours each, sixteen
 soldiers in all, the usual Roman custom. Probably Agrippa had
 heard of Peter's previous escape
 # 5:19
 and so took no chances for connivance of the jailors. \\After the\\
 \\passover\\ (\\meta to pascha\\). The passover feast of eight days. "The
 stricter Jews regarded it as a profanation to put a person to
 death during a religious festival" (Hackett). So Agrippa is more
 scrupulous than the Sanhedrin was about Jesus. \\To bring him\\
 \\forth\\ (\\anagagein auton\\). Second aorist active infinitive of
 \\anag\\, to lead up, old verb, used literally here. Peter was in
 the inner prison or lower ward and so would be led up to the
 judgment seat where Herod Agrippa would sit (cf.
 # Joh 19:13
 \\To the people\\ (\\ti lai\\). Ethical dative, in the presence of and
 for the pleasure of the Jewish people.

04198
 \\Therefore\\ (\\men oun\\). Because of the preceding situation. \\Was\\
 \\kept\\ (\\etreito\\). Imperfect passive, continuously guarded, waiting
 for the feast to be over. \\But prayer was made earnestly\\
 (\\proseuch de n ektens ginomen\\). Probably \\de\\ here is not
 adversative (but), merely parallel (and) as Page argues. It was a
 crisis for the Jerusalem church. James had been slain and Peter
 was to be the next victim. Hence "earnestly" (late adverb from
 \\ektens\\, strained, from \\ektein\\, to stretch. In the N.T. only
 here,
 # Lu 22:44; 1Pe 1:22
 prayer was \\going up\\ (\\ginomen\\, present middle participle,
 periphrastic imperfect with \\n\\). It looked like a desperate case
 for Peter. Hence the disciples prayed the more earnestly.

04199
 \\Was about to bring him forth\\ (\\mellen prosagagein\\ or \\proagagein\\).
 The MSS. vary, but not \\anagagein\\ of verse
 # 4
 \\The same night\\ (\\ti nukti ekeini\\). Locative case, \\on that (very)\\
 \\night\\. \\Was sleeping\\ (\\n koimmenos\\). Periphrastic middle
 imperfect. \\Bound with two chains\\ (\\dedemenos halusesin dusin\\).
 Perfect passive participle of \\de\\, to bind, followed by
 instrumental case. One chain was fastened to each soldier (one on
 each side of Peter). \\Kept\\ (\\etroun\\). Imperfect active, were
 keeping. Two guards outside before the door and two inside,
 according to Roman rule. Did Peter recall the prophecy of Jesus
 that he should be put to death in his old age
 # Joh 21:18
 ? Jesus had not said, as Furneaux does, that he would die by
 crucifixion.
