Bullet Point Bible

Peter Defends His Actions in Jerusalem

¹ Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted the word of God.² So when Peter went up to Jerusalem, the circumcised believers took issue with him,³ saying, "You went to uncircumcised men and shared a meal with them."⁴ But Peter began and explained it to them point by point, saying,

News of Gentile conversion reached the Jerusalem church, causing controversy.
The core issue for the "circumcised believers" (Jewish Christians) was Peter's table fellowship with Gentiles, violating traditional purity laws (Acts 11:3).
This group, sometimes called Judaizers, believed Gentiles needed to follow Jewish customs (like circumcision) to be fully included in God's people. See Galatians 2:11-14 for a later conflict involving Peter on this issue.
Peter didn't act defensively but chose to patiently recount the events, demonstrating accountability within the church leadership.
This incident highlights the significant cultural and theological adjustments the early church faced as it expanded beyond its Jewish roots.
The term "brothers and sisters" (adelphoi) emphasizes the familial nature of the early Christian community.
Peter's need to defend his actions shows that even apostolic authority was subject to scrutiny and required explanation within the community.

Peter Recounts His Vision

⁵ "I was in the city of Joppa praying, and in a trance I saw a vision, an object something like a large sheet descending, being let down from heaven by its four corners, and it came to me.⁶ As I stared I looked into it and saw four-footed animals of the earth, wild animals, reptiles, and wild birds.⁷ I also heard a voice saying to me, 'Get up, Peter; slaughter and eat!'⁸ But I said, 'Certainly not, Lord, for nothing defiled or ritually unclean has ever entered my mouth!'⁹ But the voice replied a second time from heaven, 'What God has made clean, you must not consider ritually unclean!'¹⁰ This happened three times, and then everything was pulled up to heaven again.

Peter faithfully retells the vision he received in Joppa, previously detailed in Acts 10:9-16.
The vision contained various animals considered unclean according to Jewish dietary laws (Leviticus 11).
The command "{{Get up, Peter; kill and eat!}}" directly challenged Peter's lifelong adherence to these laws (Acts 11:7).
Peter's initial refusal ("Certainly not, Lord") shows his deep-seated commitment to the Mosaic Law (Acts 11:8).
The divine response, "{{What God has made clean, you must not consider unclean!}}", is the central message, signifying a shift in God's plan (Acts 11:9).
The repetition three times emphasized the vision's divine origin and importance, overcoming Peter's resistance (Acts 11:10).
While the immediate context was food, the vision's ultimate implication concerned people – specifically, the inclusion of Gentiles, previously considered "unclean," into God's covenant community.
This vision was crucial for preparing Peter to accept Cornelius' invitation and understand God's universal purpose.

The Spirit's Guidance and Gentile Encounter

¹¹ At that very moment, three men sent to me from Caesarea approached the house where we were staying.¹² The Spirit told me to accompany them without hesitation. These six brothers also went with me, and we entered the man's house.¹³ He informed us how he had seen an angel standing in his house and saying, 'Send to Joppa and summon Simon, who is called Peter,¹⁴ who will speak a message to you by which you and your entire household will be saved.'

The arrival of Cornelius' messengers immediately after the vision confirmed its relevance wasn't just about food (Acts 11:11). Compare with Acts 10:17-23.
Peter explicitly states the Holy Spirit directed him to go without hesitation ("with no doubts"), indicating divine approval for associating with Gentiles (Acts 11:12).
The presence of six Jewish believers ("these six brothers") as witnesses was significant; Jewish law often required two or three witnesses (Deuteronomy 19:15), so six provided strong corroboration for Peter's account back in Jerusalem.
Peter recounts Cornelius' own vision of an angel, showing God was working simultaneously on both sides (Jewish and Gentile) to orchestrate this meeting (Acts 11:13). See Acts 10:3-6.
The angel's message highlighted the purpose of Peter's visit: to deliver the message of salvation ("by which you and your entire household will be saved") (Acts 11:14).
This section emphasizes the direct intervention and guidance of the Holy Spirit in breaking down barriers between Jews and Gentiles.

The Spirit Falls on Gentiles & Peter's Conclusion

¹⁵ Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning.¹⁶ And I remembered the word of the Lord, as he used to say, 'John baptized with water, but you will be baptized with the Holy Spirit.'¹⁷ Therefore if God gave them the same gift as he also gave us after believing in the Lord Jesus Christ, who was I to hinder God?"

Peter highlights the crucial moment: the Holy Spirit descended upon the Gentiles *while Peter was still speaking*, before any ritual like baptism or laying on of hands (Acts 11:15). Compare with Acts 10:44.
He explicitly equates this event with the Pentecost experience ("just as he did on us at the beginning"), signifying that God was acting towards Gentiles in the same way He did towards the Jewish believers (Acts 2:1-4).
Peter connects this outpouring to Jesus' promise about the baptism of the Holy Spirit, previously fulfilled at Pentecost (Acts 1:5) and now extended to Gentiles (Acts 11:16).
The phrase "the same gift" underscores the equality of God's grace and Spirit empowerment for both Jewish and Gentile believers (Acts 11:17).
Peter's rhetorical question, "who was I to hinder God?", serves as the climax of his defense, arguing that his actions were merely following God's undeniable initiative (Acts 11:17).
This event, often called the "Gentile Pentecost," was irrefutable evidence of God's acceptance of the Gentiles based on faith in Christ alone.

The Jerusalem Church's Response

¹⁸ When they heard this, they ceased their objections and praised God, saying, "So then, God has granted the repentance that leads to life even to the Gentiles."

Peter's careful, Spirit-led explanation, corroborated by witnesses and divine signs, successfully persuaded the Jerusalem church leadership.
Their cessation of objections ("they ceased their objections") indicates acceptance of Peter's account and God's actions (Acts 11:18).
The response shifted from criticism to praise, acknowledging God's sovereign work.
Their concluding statement, "So then, God has granted the repentance that leads to life even to the Gentiles!", represents a major theological breakthrough for the early church.
This officially recognized that Gentiles could receive salvation and be part of God's people without becoming Jewish proselytes (i.e., without circumcision and adherence to the full Mosaic Law).
This decision was pivotal for the future direction of the church's mission, paving the way for Paul's extensive ministry to the Gentiles.
While this resolved the issue for the moment among the leadership, the tension between Jewish and Gentile practices would continue to surface (e.g., Acts 15, Galatians 2).

The Gospel Spreads to Antioch

¹⁹ Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch, speaking the message to no one but Jews.²⁰ But there were some men from Cyprus and Cyrene among them who came to Antioch and began to speak to the Greeks too, proclaiming the good news of the Lord Jesus.²¹ The hand of the Lord was with them, and a great number who believed turned to the Lord.

Luke connects this new phase of expansion back to the persecution following Stephen's martyrdom (Acts 8:1-4), showing how hardship propelled the gospel outward (Acts 11:19).
Initially, the scattered believers preached only to fellow Jews in the diaspora (Phoenicia, Cyprus, Antioch).
Antioch, the capital of the Roman province of Syria, was a major cosmopolitan city, the third largest in the empire (after Rome and Alexandria), making it a strategic center.
A significant shift occurred when Hellenistic Jewish believers (from Cyprus and Cyrene) began preaching specifically to "Greeks" (Hellenas - likely non-Jewish Gentiles) in Antioch (Acts 11:20). This was a spontaneous, grassroots initiative, distinct from Peter's directed mission to Cornelius.
The message centered on the "good news of the Lord Jesus."
God's blessing ("The hand of the Lord was with them") validated this outreach, resulting in many Gentile conversions ("a great number who believed turned to the Lord") (Acts 11:21).
This marks the birth of the first major mixed Jewish-Gentile church and establishes Antioch as a new hub for Christian mission.

Barnabas Ministers in Antioch

²² A report about them came to the attention of the church in Jerusalem, and they sent Barnabas to Antioch.²³ When he came and saw the grace of God, he rejoiced and encouraged them all to remain true to the Lord with devoted hearts,²⁴ because he was a good man, full of the Holy Spirit and of faith, and a significant number of people were brought to the Lord.

The Jerusalem church, hearing about the developments in Antioch, sent Barnabas to investigate and oversee the situation (Acts 11:22).
Barnabas, known for his generosity and encouragement (Acts 4:36-37), was an excellent choice, being a Cypriot himself (like some of the initial preachers to Gentiles) and respected by the apostles.
Instead of finding fault, Barnabas recognized God's grace at work among the Gentiles and rejoiced (Acts 11:23). This contrasts with the initial skepticism faced by Peter.
His ministry focused on encouraging the new believers to persevere in their faith ("remain true to the Lord with devoted hearts").
Luke commends Barnabas' character: "a good man, full of the Holy Spirit and of faith" (Acts 11:24), qualities that enabled him to discern and foster God's work.
Under Barnabas' ministry, the church in Antioch continued to grow significantly ("a large number of people were added to the Lord").
This demonstrates a healthy relationship between the established church in Jerusalem and the new, expanding work in Antioch.

Barnabas Recruits Saul & Antioch's Generosity

²⁵ Then Barnabas departed for Tarsus to look for Saul,²⁶ and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught a significant number of people. Now it was in Antioch that the disciples were first called Christians.²⁷ At that time some prophets came down from Jerusalem to Antioch.²⁸ One of them, named Agabus, got up and predicted by the Spirit that a severe famine was about to come over the whole inhabited world. (This took place during the reign of Claudius.)²⁹ So the disciples, each in accordance with his financial ability, decided to send relief to the brothers living in Judea.³⁰ They did so, sending their financial aid to the elders by Barnabas and Saul.

Recognizing the scope of the work and perhaps Saul's unique calling to the Gentiles (Acts 9:15), Barnabas sought him out in his hometown of Tarsus (Acts 11:25). This retrieves Saul from a period of relative obscurity after his conversion.
Barnabas brought Saul to Antioch, initiating a crucial partnership in ministry (Acts 11:26).
Together, they spent a full year teaching the rapidly growing church in Antioch, consolidating the faith of both Jewish and Gentile believers.
Antioch is identified as the place where believers were first called "Christians" (Christianoi), likely a name given by outsiders, meaning "followers of Christ" or "Christ's people" (Acts 11:26).
The visit of prophets from Jerusalem (like Agabus) shows the continued connection and flow of spiritual gifts between the churches (Acts 11:27).
Agabus' prophecy of a widespread famine (historically verified during Emperor Claudius' reign, c. 41-54 AD) prompted a practical response from the Antioch church (Acts 11:28).
The largely Gentile church in Antioch demonstrated solidarity and love by collecting relief funds for the predominantly Jewish believers in Judea (Acts 11:29). This act reversed the traditional flow of religious influence and aid.
Each believer contributed according to their means, reflecting principles of stewardship and community care (compare 2 Corinthians 8-9).
Barnabas and Saul were entrusted to deliver this aid to the elders in Jerusalem, further strengthening the bond between the two major church centers and demonstrating the unity of the body of Christ across ethnic lines (Acts 11:30).

The Bullet Point Bible

Acts 11