Acts 11
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The medieval Church required a series of rituals, penances, and payments for indulgences, making faith a burden rather than a gift. This created an environment where many felt their relationship with God depended on fulfilling man-made conditions. When Martin Luther challenged these practices, he emphasized salvation by faith alone, showing us that we must be careful not to make faith a checklist of human requirements.
In the first century, Paul's letters consistently warned against the Judaizers who insisted that Gentile converts must adhere to Jewish customs to be accepted by God. He fervently opposed these alterations to the Gospel. The serious consequences of binding people to extra requirements reveal the heart of God: salvation is a free gift, accessible to all who believe, untainted by human condition.
What does the phrase ‘they that were of the circumcision’ imply about their background?
They were Jews.
Faithlife Study Bible Chapter 11
those of the circumcision Likely refers to those in the Christian community who wanted to require Gentiles to first become Jews—including requiring the men to be circumcised—in order to be considered true Christians (compare
3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
We can see that Peter already begins to face questions regarding his decision to go into a Gentiles home. His interaction with Gentiles would be considered unclean before the eyes of the Jews.
What is Peter’s response to the Jews in verses 3-15?
He tells about the vision God sent him and about his interaction with Cornelius and the other Gentiles. He reveals that the Holy Spirit had been poured out on them all.
3 Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, 5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: 6 Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 7 And I heard a voice saying unto me, Arise, Peter; slay and eat. 8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common. 10 And this was done three times: and all were drawn up again into heaven. 11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. 12 And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house: 13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; 14 Who shall tell thee words, whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
What did Peter remember that the Lord had said regarding the Holy Spirit?
John baptized with water but you will be baptized with the Holy Ghost.
16 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.
What does Peter conclude in verse 17?
Can I hinder God?
Peter’s conclusion is almost an echo of Gamaliel’s argument to the sanhedrin. He understands that he is unable to hinder the work of God.
What did they glorify God for specifically regarding the Gentiles?
That God had granted them repentance unto life.
The word repentance seems like a dirty word to many of us. The truth is that we all should be living a life of constant repentance. Repentance shows are need for God and our dependance on Him as our only source of strength and life.
Where is Phenice?
This is Phoenicia.
Faithlife Study Bible Chapter 11
as far as Phoenicia The mission of the early church extends into the region of Phoenicia—in modern-day Lebanon, north of Israel along the Mediterranean coast—beyond Caesarea (8:40) and to areas besides Damascus (9:1–2).
Which is located today in the coastal regions of Lebanon, along with some parts of Syria and Israel. More specifically the heartland of Phoenicia city-states stretched along the coast of Acco into south Arvad in the north. This area largely comprises of present day Lebanon.
The most significant ancient Phoenician centers included the island-city of Tyre with its mainland counterpart Ushu, Sidon and its neighboring settlements Zaraphath and Eshmun, the island-city Arvad with its mainland settlement Amrit, the ancient port of Byblos, and Beirut2. The territory itself covered approximately 240 kilometers between the Litani River and Arvad, spanning what is now Lebanon and southern Latakia3.
It’s important to note that “Phoenicia” is actually a Greek designation. In modern historical usage, Phoenicia refers to the Syrian coast during the period from 1200 B.C. to approximately the end of the Roman era4. The inhabitants themselves referred to their region as Canaan and called themselves either “Sidonians” (after their principal city) or “Canaanites”4. The Phoenicians never formed a unified political entity but rather remained organized as independent city-states, distinguished primarily by their maritime orientation and westward expansion4.
1COLLINS ENGLISH DICTIONARY. [See here.]
2Paul J. Achtemeier, Harper & Row and Society of Biblical Literature, in Harper’s Bible Dictionary (San Francisco: Harper & Row, 1985), 792.
3D. J. Wiseman, “Phoenicia, Phoenicians,” in New Bible Dictionary, ed. D. R. W. Wood et al. (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 924.
4M. Liverani, “Phoenicia; Phoenicians,” in The International Standard Bible Encyclopedia, Revised, ed. Geoffrey W. Bromiley, trans. W. S. LaSor (Wm. B. Eerdmans, 1979–1988), 3:853–854.
I think we all know where Cyprus is located as it is still a large island in the Mediterranean.
Where is Antioch?
This is modern day Turkey.
This was the Roman military and administrative capital of its region in southern Asia Minor.
What made Antioch a focal point for the church to evangelize?
Antioch was a significantly larger and more cosmopolitan city than Jerusalem, with leadership that operated independently from the Jerusalem church.
The population was approaching a quarter million in the first century, which was huge when you consider the factors of birth rates and how easy it was to die in the ancient world.
It was also positioned at the intersection of major north-south and east-west trade routes connecting it to Turkey-Egypt and Rome to Persia. It was a place of unparalleled commercial and cultural reach.
Antioch was a significantly larger and more cosmopolitan city than Jerusalem, with leadership that operated independently from the Jerusalem church.[1] As Martin Hengel observed, it “was the first great city of the ancient world in which Christianity gained a footing.”[1]
The city’s strategic importance made it an ideal base for Christian expansion. With a population approaching a quarter million in the first century, Antioch ranked third in the Roman Empire in size and wealth.[1] Its position at the intersection of major north-south and east-west trade routes—connecting Turkey to Egypt and Rome to Persia—gave it unparalleled commercial and cultural reach.[1]
Antioch became pivotal for early Christian evangelism for several reasons. The coexistence of Judaism with Greco-Roman religion, combined with sophisticated Hellenistic culture, created fertile ground for Christianity among both Jews and Gentiles.[2] When scattered Jerusalem Christians arrived, young converts from Cyprus and Cyrene began speaking to Greeks as well.[3] The Antiochian church achieved a crucial transition—launching a mission to adherents of Greco-Roman religions that was programmatically free from the requirement of circumcision.[4]
The congregation pioneered several “firsts” that shaped Christianity’s trajectory. The term “Christians” was first used in Antioch.[5] The church established the first planned overseas mission during prayer, becoming the home base from which Paul and Barnabas launched their gospel outreach.[3] It was through Antioch that Christian mission achieved the programmatic status necessary to reach Rome.[1] The Jerusalem council’s decision regarding requirements for Gentile believers emerged partly as a response to Antioch’s successful Gentile evangelism.[5]
[1] James R. Edwards, From Christ to Christianity: How the Jesus Movement Became the Church in Less than a Century (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2021), 7.
[2] Eric P. Costanzo, “Antioch of Syria,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here.]
[3] Chris Sinkinson, Clive Anderson, and Brian Edwards, Background to the Bible, ed. Brian Edwards (Leominster, England: DayOne, 2021), 131.
[4] Udo Schnelle, Theology of the New Testament, trans. M. Eugene Boring (Grand Rapids, MI: Baker Academic, 2009), 197.
[5] Walter A. Elwell and Barry J. Beitzel, “Antioch of Syria,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1:121.
Who do we see arriving in Antioch from Jerusalem?
Barnabas.
What did Barnabas do while he was in Antioch?
He encouraged the people there to stay close to the Lord.
We see again that the bible says he is a godly man and full of the Holy Ghost.
His encouragement was essential as this was a city full of paganism and many temptations. Despite being a place of fertile evangelism it was also a place overloaded with temptation from cults, money, and philosophers who would crowd the marketplace.
Why does Barnabas depart from Antioch?
To find Paul.
What does Barnabas do when he finds Paul?
Brings him to Antioch.
They stayed in Antioch for an entire year teaching and witnessing to many people.
What name did the disciples get at Antioch?
Christians.
Was this a name meant to honor those who followed Christ?
No.
The term “Christian” originated in Antioch between A.D. 40–44[1], marking a pivotal moment in how believers understood their identity. The name was coined by those outside the church[1] rather than by the disciples themselves. The Gentile population of Antioch, in a city filled with competing cults and mystery religions, applied this designation to those who spoke so much about Christos[1].
The term carried negative weight from its inception. Originally a satiric title of insult coined by the pagans of Antioch, who had a gift for satiric jibe[2], the label functioned similarly to how partisans of Caesar were called Caesarianoi, and the partisans of Christ were the Christianoi[2]. The mocking tone suggests the label had a derogatory overtone from the outset, meaning not simply “partisans of Christ,” but something like “Christ-lackeys,” shameful sycophants of Christ, a criminal put to ignominious death by the Romans[3].
Yet why Antioch specifically? Religious loyalty, not ethnic identification, offered the church at Antioch its distinctiveness[4]. The disciples were called Christian because of their lifestyle—people noticed how the disciples lived, what they believed, and their attachment to the person of Christ[5]. One would not be called a Christian unless there were marked signs that relate to his life in word and deed[6].
The significance of this label lay in its transformation. Though initially derogatory, believers embraced it as a badge of honor. The term probably originated as an insult to Christ’s followers, but they considered this name as a mark of honor because it directly identified them with Christ[7]. By the second century, Christianos became a common term of self-designation among Christians[3], demonstrating how a name meant to demean had been reclaimed as a statement of devotion.
[1] Michael J. Wilkins, “Christian,” in The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 1:925–926.
[2] Lawrence R. Farley, Universal Truth: The Catholic Epistles of James, Peter, Jude, and John, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2008), 100.
[3] Paul A. Himes, 1 Peter, ed. Douglas Mangum, Elizabeth Vince, and Abigail Salinger, Logos Research Commentaries (Bellingham, WA: Logos Bible Software, 2026). [See here, here.]
[4] J. Bradley Chance, Acts, ed. Leslie Andres and R. Alan Culpepper, Smyth & Helwys Bible Commentary (Macon, GA: Smyth & Helwys Publishing, Incorporated, 2007), 188.
[5] John G. Butler, Analytical Bible Expositor: Acts (Clinton, IA: LBC Publications, 2009), 121.
[6] Mbanyane Mhango, Manifesting the Spirit: Believers as Sacraments (Eugene, Oregon: Resource Publications, 2021). [See here.]
[7] J. Wesley Adams and Donald C. Stamps, Fire Bible (Springfield, MO: Life Publishers International, 2011). [See here.]
Have you heard someone be called a ‘lackey’?
A lackey is an obedient servant, someone who does things without question. We typically do not say this a compliment.
Sure. Here’s a simpler breakdown:
The name started as an insult. The people of Antioch used “Christian” to mock the believers, similar to how they might mockingly call supporters of Caesar “Caesar’s people.” It wasn’t meant as a compliment.
The mockery was sharper than it sounds. When they called followers “Christians,” they weren’t just saying “Christ’s followers”—they were essentially saying “Christ’s slaves” or “Christ’s lackeys” (like servants devoted to their master). Since Christ had been executed as a criminal by Rome, calling someone a “Christian” was like calling them a devoted follower of a dead criminal. It was meant to shame them.
But believers flipped the script. Despite the insult, the disciples embraced the name. They took what was meant to demean them and wore it as a badge of honor—essentially saying, “Yes, we belong to Christ, and we’re proud of it.” By the second century, Christians themselves were using the term to describe themselves, transforming it from mockery into identity.
What happens in Acts 11:27-28?
A prophet named Agabus came and prophesied that a famine was coming in the future.
Did this famine actually happen?
Yes.
27 And in these days came prophets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
The early church recognized him as a prophet and believed his prophecy.
A prophet named Agabus announced through the Spirit that a severe famine would strike throughout the world during the reign of Claudius Caesar. (Acts 11:28–29) This famine actually occurred in the late 40s AD, affecting parts of Greece, Syria, Palestine, and Egypt.[1]
The significance lies in how the Antioch church responded. Upon hearing this prophecy, the disciples determined to send relief to believers in Judea according to each person’s financial capacity. (Acts 11:28–29) This wasn’t a reluctant obligation—it represented genuine Christian compassion in action. Rather than hoarding resources for themselves as others might do, they chose to give charitably to help others, which demonstrated their Christian character.[2]
This moment reveals something crucial about early church identity. The exchange of material aid between the Gentile church at Antioch and the Jewish believers in Jerusalem demonstrated the unity of both groups within God’s people.[3] The prophecy became a catalyst for expressing their shared faith through concrete generosity. The church in Antioch sent money with Paul and Barnabas to help those in Jerusalem.[4]
The passage also validates Agabus’s prophetic authority. Both of Agabus’s prophecies—this famine and later Paul’s imprisonment—came true, confirming he was a legitimate prophet.[4] His accuracy strengthened confidence in his later warnings to Paul about suffering ahead.
[1] Luzia Sutter Rehmann, Monica Buckland, and Martin H. Rumscheidt, Rage in the Belly: Hunger in the New Testament (New York, NY: Cascade Books, 2021). [See here.]
[2] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2114.
[3] Charles H. Talbert, Reading Acts : A Literary and Theological Commentary on the Acts of the Apostles, Reading the New Testament Series (Macon, GA: Smyth & Helwys Publishing, 2005), 105.
[4] Christopher D. Hudson, David Barrett, and Benjamin D. Irwin, Fascinating People of the Bible (Uhrichsville, OH: Barbour Books, 2013). [See here, here.]
During Claudius’s reign (AD 41–54), Rome experienced grain shortages so severe that at one point the city had only fifteen days of food supply.[1] The hungry crowds turned against the emperor and attacked him in the Forum; soldiers had to rescue him.[1] Rome’s vulnerability stemmed from its dependence on Egyptian grain imports, leading one historian to lament that “the life of the Roman nation has been staked upon cargo-boats and accidents.”[1]
The crisis extended beyond Rome itself. Between AD 45–48, multiple crop failures struck the eastern provinces—Egypt and Judea—with a particularly severe famine hitting Rome around AD 51.[2] These phenomena were likely connected: accumulated crop failures in the eastern provinces culminated in a serious food shortage crisis in Rome.[2]
Josephus documented a famine in Judea during Claudius’s reign, describing how Queen Helena, a wealthy convert to Judaism, sent attendants to Alexandria to purchase grain and distributed it to the needy.[2] This Judean famine continued under two procurators—Tiberius Alexander and Cassius Fadus—likely spanning the fifth through seventh years of Claudius’s reign.[3]
The famine in Rome during Claudius’s eleventh year was so severe it was regarded as divine judgment, with the city’s grain stores containing only fifteen days’ worth of provisions; only an unusually mild winter prevented catastrophe.[4] In response, Claudius undertook major harbor improvements at Rome to secure more reliable grain supplies.[1]
[1] Paul Wright, “Famines in the Land (Acts 11:27–30),” in Lexham Geographic Commentary on Acts through Revelation, ed. Barry J. Beitzel, Jessica Parks, and Doug Mangum, Lexham Geographic Commentary (Bellingham, WA: Lexham Press, 2019), 285–286.
[2] J. Daniel Hays, A Christian’s Guide to Evidence for the Bible: 101 Proofs from History and Archaeology (Grand Rapids, MI: Baker Books, 2020), 226–227.
[3] Albert Barnes, Notes on the New Testament: Acts, ed. Robert Frew (London: Blackie & Son, 1884–1885), 188.
[4] Adam Clarke, The Holy Bible with a Commentary and Critical Notes (Bellingham, WA: Faithlife Corporation, 2014), 772.
What was the response of the disciples in verse 29?
They gave to help the people in Judaea.
Who took that love offering to aid the people?
Barnabas and Paul.
