Peter’s Report at Jerusalem 1 Now the apostles and the brothers, those being in Judea, heard that the Gentiles also received the word of God.
John Chrysostom · AD 407 "And the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them." After such great things, "they of the circumcision contended:" not the Apostles; God forbid.
Oecumenius · AD 550 Peter showed in his defense that he had by no means been the cause, but God everywhere. For he said, he himself set me in the excess of mind, he himself pointed out the sheet, and I indeed even contradicted; again the same he himself said, and I did not hear therefore. The Spirit commanded that I should join them, and having joined I did not even run on therefore.
Theophylact of Ohrid · AD 1107 You see what zeal they had concerning the law. They were not ashamed before Peter's dignity, nor the miracles that had taken place, nor that wonderful preparation that had been made for the reception of the word, but began to dispute about such trifles. Those of the circumcision disputed, not the apostles.
2 And when Peter went up to Jerusalem, those of the circumcision were contending with him,
John Chrysostom · AD 407 Do you remark how they were not kindly disposed towards him? Saying, "Thou wentest in to men uncircumcised, and didst eat with them." Do you note what zeal they had for the Law?
Cassiodorus · AD 585 "And when he was come up to Jerusalem, they that were of the circumcision contended with him." When Peter was come up to Jerusalem, faithful Jews contended with him as to why he had gone in to men uncircumcised and had eaten with them. But he related truthfully by what vision he had been warned and what injunction he had received from the Divinity.
3 saying that “You entered to men having uncircumcision, and you ate with them.”
Tertullian · AD 220 Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).
Gregory the Dialogist · AD 604 For if, when he was blamed by the believers, he had paid regard to the authority which he had received in Holy Church, he might have replied that the sheep should not dare to find fault with the shepherd to whom they had been committed. But, had he said anything of his own power in answer to the complaint of the believers, he would not have been truly a teacher of gentleness.
4 Now Peter, having begun, he was explaining it to them in order, saying:
John Chrysostom · AD 407 But not so does Peter frame his defence: for he was wise, or rather it was not his wisdom, but the Spirit that spake the words. And by the matter of his defence, he shows that in no one point was he the author, but in every point God, and upon Him he casts the whole.
Theophylact of Ohrid · AD 1107 Peter did not dwell on this trifle, but based himself on what was of great importance. If, he says, they received the Spirit, then how could one not impart this to them? By this defense he shows that he is in no way at fault, but the author of everything and in all things is God, to Whom he attributes all. Because, he says, He showed the vessel, and I objected to Him.
5 “I myself was in the city of Joppa praying, and I saw in a trance a vision: a certain vessel descending, like a great sheet being let down by four corners out of the heaven; and it came down as far as me.
6 On it having looked intently, I was observing it and I saw the quadrupeds of the earth and the wild beasts and the creeping things and the birds of the air.
Bede · AD 735 And I saw the four-footed animals of the earth, and beasts, and reptiles, and birds of the sky, etc. I am amazed how these things are interpreted concerning certain foods prohibited by the old law but now allowed to be eaten, when neither serpents nor reptiles can be eaten, nor did Peter understand it this way, but that all people are equally called to the Gospel of Christ, and…
7 I heard then also a voice saying to me, ‘Having risen up, Peter, kill and eat.’
Theophylact of Ohrid · AD 1107 "I heard a voice saying to me." The appearance of the sheet alone would have been sufficient to convince him; but to this, however, a voice was also added: "Rise, Peter, kill and eat."
8 I said, however, ‘In no way, Lord; for nothing common or unclean has ever entered into my mouth.’
John Chrysostom · AD 407 "But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth." Do you mark? "I did my part," says he: "I said, that I have never eaten aught common or unclean:" with reference to this that they said, "Thou wentest in, and didst eat with them." But this he does not say to Cornelius: for there was no need to mention it to him.
Theophylact of Ohrid · AD 1107 "But I said: no, Lord." You see, says Peter, I did my part. This is an apology against what they said: "you went to uncircumcised men and ate with them." And he, nevertheless, defends himself, and does not use the authority of a teacher. Because the more meekly he answers them, the more he calms them.
9 The voice answered, however, for a second time out of the heaven: ‘What God has cleansed, you yourself do not call unholy.’
10 Now this happened on three times, and all was drawn up again into the heaven.
11 And behold, immediately three men stood at the house in which I was, sent from Caesarea to me.
John Chrysostom · AD 407 "And, behold - this too was part of his defence - three men stood at the house in which I was, sent to me from Caesarea. And the Spirit bade me go with them, nothing doubting." Do you mark that it is to the Spirit the enacting of laws belongs! "And these also accompanied me" - nothing can be more lowly, when he alleges the brethren for witnesses!
12 Now the Spirit told me to go with them, not having discriminated. Now these six brothers also went with me myself, and we entered into the house of the man.
John Chrysostom · AD 407 "And the Spirit bade me go with them, nothing doubting." Do you mark that it is to the Spirit the enacting of laws belongs!
Bede · AD 735 But these six brothers also came with me. Beautifully, the testimony of the seven-fold number of brothers is the outpouring of the sevenfold grace of the Holy Spirit. Elsewhere. Because the world was formed in six days, the works are shown to be complete by the six brothers.
Theophylact of Ohrid · AD 1107 He could have said nothing that would have revealed his humility more than his appeal to the testimony of the brethren. He does not speak of what the Angel said to Cornelius: "your prayers and your alms" (Acts 10:14), nor does he recount the righteousness of this man, nor does he report that he did so because the Spirit sent him, that God commanded him, having called him from t…
13 He related then to us how he had seen the angel in his house, having stood and having said, ‘Send forth to Joppa and send for Simon who is called Peter,
John Chrysostom · AD 407 "And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved." And he does not mention the words spoken by the Angel to Cornelius, "Thy prayers and thine alms are come up for a memorial before God," that he may not di…
14 who will speak declarations to you in which you yourself and all your household will be saved.’
15 Then in the beginning of me to speak, the Holy Spirit fell upon them, even as also upon us in the beginning.
John Chrysostom · AD 407 "And as I began to speak," etc. Then why did not this happen alone? Of superabundance this is wrought by God, that it might be shown that the beginning too was not from the Apostle. But had he set out of his own motion, without any of these things having taken place, they would have been very much hurt: so that from the beginning he disposes their minds in his favor.
Theophylact of Ohrid · AD 1107 But he is not content even with what was said above, and recalls also the saying of the Lord: "You shall be baptized with the Holy Spirit." Nothing new happened, he says, but only what He had foretold. But, they will say, there was no need even to baptize; yet baptism was performed. And he does not say "I commanded them to be baptized," but shows that he did nothing new.
16 I remembered then the declaration of the Lord, how He was saying: ‘John indeed baptized with water, but you yourselves will be baptized with the Holy Spirit.’
Origen of Alexandria · AD 253 The people received John, who was lesser than Christ, supposing and pondering "whether perhaps he himself were the Christ"; but him who came as "greater" than John they did not receive. Do you wish to know the reason? Learn it: John's baptism was visible, Christ's baptism was invisible.
John Chrysostom · AD 407 Saying to them, "Who have received the Holy Ghost even as we." And not content with this, he reminds them also of the words of the Lord: "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost." He means, that no new thing has happened, but just what the Lord foretold.
17 If then God has given the same gift to them as also to us, having believed on the Lord Jesus Christ, how was I myself able to forbid God?”
John Chrysostom · AD 407 "Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" He shows that he had himself done nothing: for the very thing which we have obtained, he says, that same did those men receive.
Theophylact of Ohrid · AD 1107 What we had, he says, they also received, for "God gave them the same gift as He gave to us." To shut their mouths, he says: "as to us." God does not allow, he says, that they should have less, if He gave an equal gift to those who believed. And he does not say "as to you," but "as to us." What do you find unworthy, when we call them partakers?
18 Having heard then these things, they were silent and glorified God, saying, “Then indeed also to the Gentiles God has given the repentance unto life.”
John Chrysostom · AD 407 Whence being at last afraid, "they held their peace and glorified God." It was not possible for me to hinder - a forcible plea indeed, and such as might well put them to shame.
Bede · AD 735 And they glorified God, saying: So then, God has given even the Gentiles repentance unto life. This is what we read in the book of blessed Job: From the north comes gold, and terrifying praise to God (Job 37:22). Because first the splendor of faith arises from the cold heart of the Gentiles, and for this unexpected faith, Judea glorifies God with fearful praise.
Theophylact of Ohrid · AD 1107 "Who was I to be able to hinder God?" Defending himself against his accusers, he strongly and harshly puts them to shame. I could not, he says, forbid this. From these words they became meek and fell silent. Do you see that thanks to Peter's speech to the people, everything turned out well when he recounted what had happened?
The Church at Antioch 19 Those indeed therefore having been scattered by the tribulation having taken place over Stephen, passed through until Phoenicia and Cyprus and Antioch, speaking the word to no one except solely to Jews.
John Chrysostom · AD 407 "Now they which were scattered abroad," etc. and not as we who pass our time in lamentations and tears, in our calamities; but with more fearlessness they passed their time, as having got to a distance from those hindering them, and as being among men not afraid of the Jews: which also helped.
Bede · AD 735 They traveled as far as Phoenicia, and Cyprus, and Antioch, etc. Here already, after the revelation of the Gospel sheet, in which the holy animals rested softly in hope from above, the affairs of the Church began to increase, with the Gospel being preached through foreign provinces, islands, and cities, not only to the Jews but also to the Gentiles.
Theophylact of Ohrid · AD 1107 No small service to Christianity was rendered by the persecution against Christians, because "all things work together for good to them that love God" (Rom. 8:28). For when Stephen was being killed, when Paul was twice in danger, when the apostles were scourged, then the Gentiles were being received into the Church.
20 But there were some of them, men of Cyprus and of Cyrene, who, having come into Antioch, were speaking also to the Hellenists, evangelising about the Lord Jesus.
John Chrysostom · AD 407 "But some of them were men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks, preaching the Lord Jesus:" for it is likely both that they could now speak Greek, and that there were such men in Antioch.
Oecumenius · AD 550 "to the Hellenists." Perhaps because they did not know Hebrew, they called them Greeks. [CHRYSOSTOM]
Theophylact of Ohrid · AD 1107 "They spoke to the Greeks." Perhaps they were called Greeks because they did not know Hebrew.
21 And the hand of the Lord was with them; a great number then, which having believed, turned to the Lord.
John Chrysostom · AD 407 "And the hand of the Lord," it says, "was with them," that is, they wrought miracles; "and a great number believed, and turned unto the Lord." Do you mark why now also there was need of miracles, namely, that they might believe?
Oecumenius · AD 550 They then also spoke to them, proclaiming the Lord Jesus, and they all believed, for, he says, the hand of the Lord was with them; that is, they were performing signs. For it was necessary that signs be done in order that they might believe. [CHRYSOSTOM]
Theophylact of Ohrid · AD 1107 The expression "the hand of the Lord was with them" shows that they were performing miracles. Do you see why miracles were needed now as well? So that they would believe.
22 Now the report was heard in the ears of the church which is being in Jerusalem concerning them, and they sent forth Barnabas to go as far as Antioch;
John Chrysostom · AD 407 "Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch." What may be the reason that, when such a city received the word, they did not come themselves? Because of the Jews. But they send Barnabas.
Theophylact of Ohrid · AD 1107 "They commissioned Barnabas to go to Antioch." Why did they not write about this to Paul, but sent Barnabas? Because they did not yet know about the virtue of this man.
23 who, having come and having seen the grace which is of God, he rejoiced, and he was encouraging all with resolute purpose of heart to abide with the Lord;
John Chrysostom · AD 407 "And he exhorted them to cleave unto the Lord, for he was a good man." By "good man," I take it, he means one that is kind, sincere, exceedingly desirous of the salvation of his neighbors - "for he was a good man, and full of the Holy Ghost and of faith. To cleave unto the Lord with purpose of heart" this is said with encomium and praise.
24 for he was a good man and full of the Holy Spirit and of faith. And a large crowd was added to the Lord.
Oecumenius · AD 550 Why do they not write to Paul, but send Barnabas? Because they did not yet know the man's excellence. This does not contradict the saying, "No one is good but God." (Mark 10:18) For it is not the same for God to be good in essence and for a man to be good.
Theophylact of Ohrid · AD 1107 "He was a good man, full of the Holy Spirit and of faith." It is not the same thing to say that God is good and that a man is good. The former is good by essence, being the beginning and source of all good things, while a man is good not by essence, but by virtue.
25 He went forth then to Tarsus to seek Saul,
Origen of Alexandria · AD 253 Now it is good to read through the history what Jeremiah suffered among the people, in reference to whom he said, "I said: No more shall I speak or name the name of the Lord," and again elsewhere, "I have unceasingly been an object of derision." But whatever he also suffered at the hand of the reigning king of Israel has been written in his prophecy.
Bede · AD 735 But he set out for Tarsus to search for Saul. For it was said earlier that Saul would be secretly sent from Jerusalem to Tarsus.
Theophylact of Ohrid · AD 1107 "Then Barnabas went to Tarsus to look for Saul." Barnabas was a very good and simple and condescending man. He sought, says Luke, a fighter, a commander.
26 and having found him, he brought him to Antioch. And it came to pass that for a whole year they gathered together in the church and taught a large crowd; and the disciples were first called Christians in Antioch.
Josephus · AD 100 And the tribe of Christians, so named from him [Jesus], are not extinct at this day.
Gregory of Nyssa · AD 395 Our good Master, Jesus Christ, bestowed on us a partnership in his revered name, so that we get our name from no other person connected with us, and if one happens to be rich and well-born or of lowly origin and poor, or if one has some distinction from his business or position, all such conditions are of no avail because the one authoritative name for those believing in him is…
Theophylact of Ohrid · AD 1107 "For a whole year they met with the church and taught a great number of people." It is no small praise for the city that it, before all others, enjoyed his mouth for such a period of time.
27 Now in these days prophets came down from Jerusalem to Antioch;
John Chrysostom · AD 407 "And in these days came prophets from Jerusalem unto Antioch." It was need that the fruit of alms should also be planted there. And see how of necessity none of the men of note becomes their teacher. They got for their teachers, men of Cyprus, and Cyrene, and Paul - though he indeed surpassed the Apostles themselves - since Paul also had for teachers Ananias and Barnabas.
Oecumenius · AD 550 There is nothing contrary to this in what the Lord said, "The law and the prophets" up to John. (Matt. 2:12) For this concerns those prophets who proclaimed his coming beforehand. So that they would not think the famine occurred because of this, that Christianity had arrived, the Holy Spirit foretold it beforehand. And Christ himself also said this (see Matt.
Theophylact of Ohrid · AD 1107 In what sense does Christ say that "all the prophets and the law prophesied until John" (Matt. 11:13)? He speaks of those prophets who foretold His coming.
28 and having risen up, one of them named Agabus, he signified through the Spirit that a great famine being to ensue over all the world — which was in the time of Claudius.
John Chrysostom · AD 407 "And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Caesar." "By the Spirit," it says: for, that they may not imagine that this was the reason why the famine came, namely, because Christianity was come in, because the demons were departed, the Holy Ghost…
Bede · AD 735 And one of them named Agabus, rising up, signified by the Spirit that there would be a great famine. Agabus can be interpreted as a messenger of tribulation, who, according to his name, both predicts the general famine here and later the bonds to the apostle Paul.
Theophylact of Ohrid · AD 1107 "He foretold by the Spirit." Lest they think that the famine occurred because Christianity had appeared, the Holy Spirit also predicts this, because Christ too had predicted it.
29 And the disciples, even as anyone was prospered, each of them determined for ministry to send to the brothers dwelling in Judea;
John Chrysostom · AD 407 "As each had the ability, they sent." But now, none does this, although there is a famine more grievous than that. For the cases are not alike, for all to bear the calamity in common, and, while all the rest abound, for the poorer to be famishing.
Bede · AD 735 They decided to send relief to the brethren dwelling in Judea. They knew that in Judea, and especially in Jerusalem, the famine would rage more fiercely. There, the poor saints, who, having sold their possessions, houses, and fields, brought the prices to the apostles, did not engage much further in acquiring wealth.
Theophylact of Ohrid · AD 1107 "Then the disciples determined, each according to his ability." Look: for them even famine becomes an occasion for salvation, an opportunity for mercy. Look: they become believers and bring forth fruits worthy of faith – they show mercy not only to those near, but also to those far away.
30 which also they did, having sent it to the elders through the hand of Barnabas and Saul.
John Chrysostom · AD 407 "Which also they did, and sent it to the elders by the hands of Barnabas and Saul." Do you mark them, that no sooner do they believe than they bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and Saul, to minister the same.
Theophylact of Ohrid · AD 1107 "To send relief to the brethren." From this it becomes clear that the apostles held the dignity of elders as well, although, besides this, they were at the rank of deacons and bishops.