For the phenomenon of speaking with tongues, see note at the end of Section III. Here, and in Acts xix. 6, it is simply γλώσσαις, not ἑτέραις γλώσσαις, as in Acts ii. 4. We are not therefore constrained to suppose that these Gentile converts spoke in foreign languages, as the converts on the day of Pentecost did; but the meaning may only be, that they gave vent to inspired utterances, holy ejaculations : for we are told that they heard them speaking with tongues, and magnifying God.' Baumgarten thinks that in this speaking with tongues there is a bond of connection between the speaking on the day of Pentecost, which was the praises of God uttered in foreign languages, and the speaking of the Corinthian church, which consisted of ecstatic utterances.

Ver. 47. Tò dwp-the water. Not water, as in our version, but the water, as co-ordinate with the Spirit - Tò ПIveûμa-"Can any forbid the water, that these should not be baptized, who have received the Spirit?" The two great parts of baptism-the sign, and the thing signified. Although Cornelius and his company had received the substance, yet Peter did not consider the symbol unnecessary. Non dicit: jam habent Spiritum, ergo aqua carere possunt (Bengel).

Ver. 48. Προσέταξεν αὐτοὺς βαπτισθῆναι — he ordered them to be baptized. Peter did not baptize them himself, but ordered others to perform that ceremony. So our Lord did not Himself baptize, but His disciples; and it was Paul's usual custom to employ others to administer baptism (1 Cor. i. 17). 'Emiμeîvai-to remain. And, as we are in the next chapter informed, Peter complied with the request: he remained, and did eat with them (Acts xi. 3).

1 See however Wordsworth, in loco.

VOL. I.

2 B

SECTION XXIII.

PETER'S APOLOGY.-ACTS XI. 1-18.

1 But the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God. 2 And when Peter was come up to Jerusalem, they of the circumcision disputed with him, saying, 3 Thou wentest in to men uncircumcised, and didst eat with them. 4 But Peter began and explained it in order to them, saying, 5 I was in the city of Joppa praying: and in an ecstasy I saw a vision, a certain vessel, as a great linen cloth, descending, being let down from heaven by the four corners; and it came even to me: 6 On which when I had gazed, I considered, and saw quadrupeds of the earth, and wild beasts, and reptiles, and birds of heaven. 7 And I heard also a voice saying to me, Rise, Peter; kill, and eat. 8 But I said, By no means, Lord for nothing common or unclean ever entered into my mouth. 9 But a voice answered the second time from heaven, What God has cleansed, that regard not thou as common. 10 And this was done thrice, and all were drawn up again into heaven. 11 And, behold, immediately three men, sent from Cæsarea to me, stood at the house where I was. 12 And the Spirit bade me go with them. And these six brethren also accompanied me, and we entered into the man's house. 13 And he related to us how he saw the angel in his house standing and saying to him, Send to Joppa, and call for Simon, surnamed Peter: 14 Who shall speak to thee words by which thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, as on us in the beginning. 16 And I remembered the word of the Lord, how He said, John baptized with water; but ye shall be baptized with the Holy Ghost. 17 Since then God gave them the like gift as to us, who believed on the Lord Jesus Christ, how then was I able to withstand God? 18 When they heard these things, they were silent, and glorified God, saying, Then hath God also to the Gentiles given repentance unto life.

CRITICAL NOTES.

Ver. 8. IIâv before Kouvóv of the textus receptus is found in G, H, but is wanting in A, B, D, E, x, and is rejected by recent critics. Ver. 9. Mot before pwvý is found in E,

G, H, but omitted in A, B, s, and is accordingly rejected by Tischendorf, Lachmann, and Meyer. Ver. 12. The words undev Siakpivóμevov, found in E, G, H, are wanting in D; A, B, w read μηδὲν διακρίναντα or διακρίνοντα. Tischendorf has omitted the words entirely. Ver. 13. After 'Ïóππην the textus receptus has avdpas, found in E, G, H, but wanting in A, B, D, x, and rejected by recent critics.

EXEGETICAL REMARKS.

Ver. 1. Oi àπóσTOλo-the apostles. It is quite uncertain who of the apostles were at this time in Jerusalem. It would seem that on Paul's visit, shortly before this, only Peter and James the Lord's brother were there. Karà Thu 'Iovdaíav-not in Judea (English version), but throughout Judea. Οτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ Θεοῦ that the Gentiles had received the word of God. This event must have created great excitement among the Jewish Christians the important consequences arising from it could hardly be over-estimated. Hitherto the gospel had been preached to those only who had embraced the Jewish religion-it was the gospel of the circumcision; but now, by the conversion of Cornelius, the door was opened to the Gentiles. The conversion of Cornelius was rightly regarded not as an exceptional case, but as a proof that the Gentiles in general might without circumcision be received into the church of Christ.

Ver. 2. Oi Ek TeρIтоμns—they of the circumcision. It is disputed who are here meant. All the brethren then in Jerusalem belonged to this class: they were either Jews or Jewish proselytes. Accordingly some (Olshausen, Meyer, Stier) suppose that all the Christians in Jerusalem, including the apostles themselves, contended with Peter-found fault with him on account of his free intercourse with the Gentiles. But it would seem that oi èk Tepiтоμns are here mentioned as a special class among believers, and not as a mere designation of the disciples in general. Accordingly others (Calvin, Lechler, Lange, Alford) restrict this description to those who

were strict Jews—who gave special prominence to circumcision, and to the observance of the Mosaic law in general. The phrase seems afterwards to have been employed to designate the Judaizing Christians-those who regarded the observance of the law of Moses, if not absolutely essential to salvation, yet of the greatest importance; and Luke probably here employed the phrase with the meaning which was attached to it at the time he wrote (Alford). It is not improbable that even some of the apostles may have at this time belonged to this class; but it is highly improbable that all the apostles and brethren would unite in finding fault with Peter. Διεκρίνοντο πρὸς αὐτόν—disputed with him. From this it is evident that believers knew nothing of the supremacy of Peter, much less of the infallibility which the Romish Church ascribes to him: they freely call in question his conduct, and find fault with him.

Ver. 3. Οτι εἰσῆλθες πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας, etc. -Thou wentest in to men uncircumcised, and didst eat with them. It is to be observed that they do not find fault with Peter for baptizing the Gentiles, but for holding intercourse with them, and especially for eating with them (comp. Gal. ii. 21). They accuse him of breaking the Jewish laws with regard to the distinction of meats. This was the great offence which in their view he had committed-a grave offence against the notions and practice of the legally disposed among the brethren (see note to Acts x. 28). This may be considered as the commencement of the Jewish controversy which troubled the early Christian church. The great controversy which then existed was not concerning any of those doctrines which afterwards. gave rise to our modern controversies, such as the divinity of Christ, the nature and extent of the atonement, and predestination; but it was concerning the bearing of the Jewish religion on the Gentiles. The point discussed was, whether the gospel should be preached to the uncircumcised Gentiles—the admissibility of the Gentiles into the church of Christ. Afterwards, in the celebrated Council of Jerusalem, the question was revived in a somewhat different shape-whether the converted Gentiles were bound to be circumcised, and to

keep the Jewish law. "Certain taught the brethren, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved" (Acts xv. 1). And after this point was settled, various other points of dispute arose with regard to the extent to which the Mosaic law was binding on the Gentiles, and on Christians in general. This controversy was chiefly carried on by the Apostle Paul on the one side, and by the Judaizing Christians on the other; and this gave rise to the first great schism which divided the church, when the Ebionites separated themselves, and formed a Jewish Christian sect, about the beginning of the second century.

Ver. 4. 'Apcάuevos dè IIéтpos—But Peter began and explained it in order to them. The conduct of Peter is here to be commended. He might have silenced his opponents by reason of his apostolic authority; and to this course he must have been tempted when unjustly accused, because he had faithfully obeyed the intimation of God. But instead of this, he defends himself in the spirit of gentleness, forbearance, and condescension: he calmly enters upon his apology, and merely states the facts, allowing these to speak for him.

Vers. 5-10. In these verses we have the second account of the vision of Peter. The variations in the accounts are slight and unimportant. Εκστάσις and ὅραμα are here mentioned as synonymous. Instead of the simple expression καθιέμενον ἐπὶ τῆς γῆς, “ let down to the earth,” we have the more enlarged form, καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν äxpis éμoû, "let down from heaven, and it came even to me." The attention of the apostle is here particularly specified: εἰς ἣν ἀτενίσας κατενόουν, on which, when I gazed, I considered,"-words which are omitted in the mere description of the vision. Instead of οὐδέποτε ἔφαγον, “ I did never eat,” we have οὐδέποτε εἰσῆλθεν εἰς τὸ στόμα μου, "never entered into my mouth." And instead of aveλýμþon, was received up, we have the more expressive word aveoπáσ0ŋ, was drawn up. For the explanation of the vision, and remarks upon it, see notes to ch. xi. 10-16.

Vers. 11, 12. Here we have also a second account of Peter's journey, accompanied by the messengers of Cornelius