Acts 11:12

Act 11:12 . μηδὲν διακρινόμενον , cf. Act 10:20 , but if we read (see critical notes) μ . διακρίναντα , “making no distinction,” R.V. οἱ ἓξ ἀδελφοὶ οὗτοι : who had been with Peter at Cæsarea, and had returned with him to Jerusalem, see Act 10:45 . Hilgenfeld would regard them as constant companions of St. Peter on his Apostolic journeys. Differences such as these between the narrative here and that in Act 10:23 where the brethren are mentioned without their number constrain Feine to regard Act 11:1-18 as derived like the earlier narrative in 10 from one and the same source, not as added by a reviser (although he excludes Act 11:1 ; Act 11:18 in 11 from the original narrative). Spitta agrees with Feine in this view of Act 11:2-17 ; a forger writing with a “tendency” would have smoothed away any apparent discrepancies, as Zöckler well points out. With regard to the whole Cornelius episode, Spitta and Feine (so Weiss and Wendt), inasmuch as they regard St. Luke’s narrative as containing at least a genuine historical kernel, and as marking a special exceptional case, and not a general rule as existing at such an early time, are much less radical than Weizsäcker, Holtzmann, and Clemen. For a good review of the relation of modern criticism to the narrative see Wendt (1899) on Act 10:1 and Zöckler, Apostelgeschichte , pp. 226, 227 (second edition).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

we entered the man's house--No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. These six brethren] Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) The spirit bade me go with them, nothing doubting.—The Greek verb has a special force as being the same as that for “contended” in Act_11:2. Peter, guided by the Spirit, raised no debate such as they were raising.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. nothing doubting] The oldest MSS. give “making no difference.” On this change of the verb from the middle to the active voice, and for a reason why Peter, after having been at Cæsarea and having heard the statement of Cornelius and seen the gift of the Spirit, adopted this form in his address at Jerusalem, see Act_10:20 note.

Moreover [And] these six brethren accompanied me] Those who had been his companions to Cæsarea were brought by Peter to Jerusalem, that their testimony might support his statement, and that they might declare to the Church what they had seen. The change in the number of the verb in Act_11:11, “we were” for “I was,” which has the support of the best MSS., makes it probable that these brethren were his companions in the journey which he was making “throughout all quarters” (Act_9:32), and so were lodging with him at Simon’s house in Joppa.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the Spirit bade me go with them, nothing doubting,.... See Gill on Act 10:20,

moreover, these six brethren accompanied me; it seems by this, that the six brethren that went along with Peter from Joppa to Caesarea, came also with him from thence to Jerusalem, and were now present, whom he points to; so that it looks as if Peter was aware, that he should be called to an account for his conduct, when he should come to Jerusalem; and therefore brought these six brethren with him, to be witnesses for him, of what they had seen and heard, which was a very wise and prudential step:

and we entered into the man's house; the house of Cornelius, for entering into whose house they were contending with him, and where he entered not alone, but the six brethren with him; the Ethiopic version wrongly reads "three".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

These six brethren accompanied me; whom they might hear testify the same thing, that in the mouths of so many it might be established.

We entered into the man’s house: the man meant is Cornelius, concerning the entry into whose house, and converse with him, the doubt or controversy was that he was now speaking to.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. These six brethren—Peter’s testifiers are present from Joppa; not, indeed, as if his own word were not sufficient in regard to the bare material facts, but by the fulness of their united spirit to withstand opposition, and corroborate the rich fulness of the pentecostal Spirit by which the call of the Gentiles was made at Gentile Cesarea.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Making no distinction for nothing doubting, A.V. and T.R.; and.., also for moreover, A.V. Making no distinction. The reading adopted here in the R.T. is diakrinanta instead of diakrinomenon in the T.R. The verb diakrinein in the active voice means to "make a distinction" or "difference" between one and another, as innesqai Act_15:9. But in the middle voice diakri means "to doubt" or "hesitate," as Act_10:20. It seems highly improbable that the two passages, which ought to be identical, should thus differ, while employing the very same verb. Some manuscripts, which Afford follows, omit the clause mhdemenon altogether. These six brethren; showing that Peter had brought the brethren from Joppa (now specified as six) with him to Jerusalem to substantiate his account; a plain indication that he anticipated some opposition.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

See notes one verse 4

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

12. μηδὲν διακρίναντα with אAB. Vulg. ‘Nihil hæsitans.’

12. μηδὲν διακρίναντα, making no difference. On this change of the verb from the middle to the active voice, and for a reason why Peter, after having been at Cæsarea and having heard the statement of Cornelius and seen the gift of the Spirit, adopted this form in his address at Jerusalem, see Act 10:20 note.

ἦλθον δὲ σὺν ἐμοὶ καὶ οἱ ἓξ ἀδελφοὶ οὗτοι, and these six brethren accompanied me. Those who had been his companions to Cæsarea were brought on by Peter to Jerusalem, that their testimony might support his statement, and that they might declare to the rest of Judæo-Christians what they had witnessed. It may be that these men, or some of them, had been his companions in his journey described (Act 9:32) as made ‘throughout all quarters.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12. οὗτοι] They had accompanied him to Jerusalem, and were there to substantiate the facts, as far as they had witnessed them.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Nothing doubting [μηδεν διακρινομενον] . The Rev. renders making no distinction, taking the verb in its original sense, which is to separate or distinguish. The rendering seems rather strained, doubting being a common rendering in the New Testament and giving a perfectly good sense here. See Mt 21:21; Mr 11:23, and note on Jas 1:6. It was natural that Peter should hesitate.

The six brethren. The men of Joppa who had gone with Peter to Cornelius, and had accompanied him also to Jerusalem, either as witnesses for him or for their own vindication, since they had committed the same offense.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.