Acts 11:17

Act 11:17. Τὴν ἴσην, the like) So 2Pe 1:1. They are alike blessed, who have received the Holy Spirit immediately (without the mediation of ordinances) or mediately.—ἡμῖν, πιστεύσασιν, unto us who believed, i.e. when we believed) It was not, saith he, because we had circumcision, but because we had faith, that the Holy Spirit was given to us.—ἐγὼ, I) I, a mere instrument. The brethren had asked only concerning his having taken food with the Gentiles: Peter gives them also a satisfactory account concerning his having conferred baptism on them; and establishes the certainty that he had acted rightly, not only from the Divine command, but also from the event, which had been crowned by the Divine blessing.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 11:17 . πιστεύσασιν , see R.V., best to take participle as referring both to αὐτοῖς and to ἡμῖν ; in each case the Holy Spirit was bestowed, and in each case as a result of the preceding belief, not as a result of circumcision, or of uncircumcision; sometimes referred to ἡμῖν , so Bengel, Nösgen, Wendt, sometimes to αὐτοῖς , so Weiss, Blass. τίς ἤμην δ ., cf. Exo 3:11 , 2Ki 8:13 , Blass, Gram. , p. 173; in reality two questions: Who was I? Was I able to withstand God? Winer-Moulton, lxvi., 5. ἐγὼ , emphatic, “merum organon,” Bengel.

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

Verse 17. God gave them the like gift, c.] Viz. the Holy Spirit, and its various gifts and graces, in the same way and in the same measure in which he gave them to us Jews. What was I, that I could withstand God? It was not I who called them to salvation: it was God and the thing is proved to be from God alone, for none other could dispense the Holy Spirit.

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

17. Who was I? Now do we see to what end Peter made that narration; to wit, that he might declare that God was the author and governor of all the whole matter; therefore, the state of the question consisteth in [turneth upon] the authority of God, whether meat be not of more weight than men’s counsels. Peter affirmeth that he did nothing but that which was rightly and orderly done, because he obeyed God; he showeth that he preached the doctrine of the gospel, neither amiss, neither rashly, where Christ bestowed the graces of his Spirit. The approbation of our doctrine, and also our deeds, must be brought to this rule so often as men call us to an account; for whosoever stayeth himself upon the commandment of God, he hath defense enough. If men be not content, there is no cause why he should pass for their judgments any more. And hereby we gather that the faithful ministers of God’s word may in such sort give an account of their doctrine, that they may no whit impair the credit and certainty thereof; to wit, if they show that it was given them by God: but if they shall deal with unjust men, who will not be enforced with the reverence of God to yield, let us let them alone with their obstinacy, appealing unto the day of the Lord.

And we must also note, that we do not only resist God by striving against him, but also by lingering, if we do not that which our calling requireth, and which is proper to it. For Peter saith that he cannot deny baptism and brotherly fellowship to the Gentiles, but that he should be [without being] an enemy to God. But he should have essayed nothing which was manifestly contrary to the grace of God. That is true indeed; but he which doth not receive those whom God offereth, and shutteth the gate which God openeth, he hindereth the work of God so much as in him lieth; as we say at this day, that those men make war against God who are set against the baptizing of infants; because they most cruelly exclude those out of the Church whom God hath adopted into the Church, and they deprive those of the outward sign whom God vouchsafeth to call his children. Like unto this is that kind of resisting, in that many dissemblers, who, whilst they be magistrates, ought to assist, according to their office, the martyrs of Christ, go about to stop their mouths, and to take from them their liberty. For because they hate the truth, they would have it suppressed.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) Forasmuch then . . .—More accurately, If then.

Unto us, who believed on the Lord Jesus Christ.—The Greek construction gives a somewhat different meaning: If then God gave to them an equal gift as to us, upon their believing . . . That condition was sufficient in their case for the greater gifts, and their admissibility to baptism and to general fellowship followed naturally as a thing of course.

What was I, that I could withstand God?—The Greek gives a complex question, Who was I? Able to withstand God?—i.e., How was I, being such a one as I am, able to withstand?

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

17. who believed] The words refer alike to “them” and to “us,” and so the two cases are made parallel, as in Act_11:15. For just as in the case of Peter and the Apostles, their faith was existing before the gift of the Spirit, so in Cornelius and in his companions there existed a degree of faith, or there could have been no sincere prayer offered by them.

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.

When they heard these things,.... Peter's vision at Joppa, and Cornelius's at Caesarea, and the wonderful pouring forth of the Spirit upon these Gentiles under Peter's sermon:

they held their peace; and ceased contending and disputing with Peter, or blaming him for his conduct; for otherwise they were not silent, but made use of their tongues:

and glorified God; praised his name, adored his rich grace, and gave him the glory of all the wonderful things related to them:

saying, then hath God also to the Gentiles granted repentance unto life. The phrase "unto life", is left out in the Ethiopic version, which only reads, "God hath also given to the Gentiles that they should repent"; but it ought not to be omitted, being in the Greek copies in general, and of considerable moment, rightly understood; the Arabic version directs to a wrong sense of it, "perhaps God hath given also to the Gentiles repentance, that they may live by it"; the word "perhaps", is very wrongly put instead of "then", which affirms that God had given them repentance, whereas this makes a doubt of it; and upon a supposition of it, the version ascribes too much to it; for it is not by repentance that men live spiritually, but by faith in Christ Jesus; nor do they obtain eternal life by it, but by Christ; though true repentance is an evidence of spiritual life, and it begins with it, for as soon as ever God quickens a sinner, he shows him the evil of sin, and gives him repentance for it: "repentance" here designs the grace of evangelical repentance, which is attended with faith in Christ, as it was in these Gentiles, and with views of pardon in Christ, and which springs from the love of God, and this is "unto life"; is a repentance from dead works, and is attended with a life of faith, and issues in eternal life: and it is also a "grant" from God; it is not in the power of man's free will, who though he may have time and means, yet if he has not grace given him to repent, he never will; his heart is hard and obdurate, and no means will do without an almighty power; not the most severe judgments, nor the greatest mercies, nor the most powerful ministry; it is a pure gift of God's free grace, and a blessing of the covenant of grace: and this being given to Gentiles, shows that the covenant of grace belongs to them, as well as to the Jews; and discovers a false opinion of the Jews, that the Gentiles should not be saved; and answers the design of the Gospel being sent among them, whereby the doctrines both of repentance and remission are preached unto them; and opens the glorious mystery of the calling of them, and may encourage sinners of the Gentiles to hope for this grace, and apply to Christ for it, who is exalted to give it.

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

17 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?

Ver. 17. What was I that I could withstand God?] Whose power is irresistible, whose will is a law, yea, Voluntas Dei, necessitas rei: and God hath put a secret instinct (as into the bee, the stork, and other creatures to do their kind, so) into all his children to submit to his will, to say Amen to God’s Amen, and to put their fiat let it be done, and placet it is pleasing, to his, Act 21:14.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

What was I - What power or right had I to oppose the manifest will of God that the Gentiles should be received into the Christian church.

Withstand God - Oppose or resist God. He had indicated his will; he had showed his intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions is a powerful revival of religion. More erroneous doctrines and unholy feelings are overcome in such scenes than in all the bigoted and fierce contentions that have ever taken place. If people wish to root error out of the church, they should strive by all means to promote everywhere revivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of heated zealots for orthodoxy; and all the anathemas which professed love for the purity of the church ever utters from the icebergs on which such champions usually seek their repose and their home.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The apostle’s argument is cogent: They who have the grace signified by baptism, ought to have the seal of that grace; but the Gentiles had the grace signified by baptism. Or, they who have the inward baptism, may not be denied the outward. As he that hath a right to an inheritance, cannot without injustice be denied the writings and seals thereunto belonging. To deny baptism unto any unto whom it doth belong, is to

withstand God, and to keep back the token of God’s love from such unto whom it is sent.

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

17. I could withstand God?—By this question, in the first person, Peter involves the disputants in the predicament of withstanding God, and by that they are for the time being silenced. (See note on Rom_9:20.)

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

If for forasmuch as, A.V.; unto them for them, A.V.; did also for did, A.V.; when we for who, A.V.; who for what, A.V. The saying, Who was I, that I could withstand (kwlusai)? corresponds to Act_10:47, "Can any man forbid (kwlusai) water?"

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

To us, when we believed - The sense is, because we believed, not because we were circumcised, was the Holy Ghost given to us. What was I - A mere instrument in God's hand. They had inquired only concerning his eating with the Gentiles. He satisfies them likewise concerning his baptizing them, and shows that he had done right in going to Cornelius, not only by the command of God, but also by the event, the descent of the Holy Ghost. And who are we that we should withstand God? Particularly by laying down rules of Christian communion which exclude any whom he has admitted into the Church of the first born, from worshipping God together. O that all Church governors would consider how bold an usurpation this is on the authority of the supreme Lord of the Church! O that the sin of thus withstanding God may not be laid to the charge of those, who perhaps with a good intention, but in an over fondness for their own forms, have done it, and are continually doing it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

17. “If therefore God gave unto them the like gift as even unto us. . .” This declaration of Peter, with many other parallels, settles the question beyond the possibility of cavil that the Gentiles at the house of Cornelius received precisely what the apostles did on the day of Pentecost. They were Gentiles, representative of the whole Gentile world down to the end of time. Hence you see that the above mentioned heresy flatly contradicts Peter and the Holy Ghost. It is a subtle trick of the devil to keep people from receiving the baptism of the Holy Ghost, so he will get them.

William B. Godbey, Commentary on the New Testament (1896–1900) — 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.

Connecting Statement:

Peter finishes his speech (which he began in Acts 11:4) to the Jews about his vision and about what had happened at the house of Cornelius.

General Information:

The word "them" refers to Cornelius and his Gentile guests and household. Peter does not call them Gentiles in his account to the Jewish believers at Jerusalem.

General Information:

The word "they" refers to the Jewish believers to whom Peter spoke. The word "us" includes all of the Jewish believers. (See: Inclusive "We")

Then if God gave to them ... who was I, that I could oppose God?

Peter uses this question to emphasize that he was only obeying God. AT: "Since God gave to them ... I decided that I could not oppose God!" (See: Rhetorical Question)

the same gift

Peter refers to the gift of the Holy Spirit.

they said nothing in response

"they did not argue with Peter"

God has given repentance for life to the Gentiles also

"God has given repentance that leads to life to the Gentiles also." Here "life" refers to eternal life. The abstract nouns "repentance" and "life" can be translated as the verbs "repent" and "live." AT: "God has allowed the Gentiles also to repent and live eternally" (See: Abstract Nouns)

translationWords

gift

believe

lord

Jesus

praise

repent

life

Gentile

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. πιστεύσασιν, who believed. The participle refers alike to the preceding αὐτοῖς and ἡμῖν, and thus the two cases are made parallel exactly as in the narrative of Act 11:15. For just as in the case of Peter and the Apostles, their faith was existing before the gift of the Spirit, so in Cornelius and in his companions there existed a degree of faith, or there could have been no sincere prayer offered by them.

ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν; who was I that I could withstand God? There are in reality two questions here merged into one. Who was I? Was I able to withstand …? So also Luk 19:15 τίς τί διεπραγματεύσατο = who had traded, and what he had made thereby.

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.

17.] πιστεύσασιν belongs to both αὐτοῖς and ἡμῖν; setting forth the strict analogy between the cases, and the community of the faith to both.

[δέ (omitted in some mss., the transcribers perhaps not being aware of the construction) brings out the contrast after εἰ οὖν, as frequently after ἐπεί, e.g. Od. ξ. 178, τὸν ἐπεὶ θρέψαν θεοί, ἔρνεϊ ἶσον … τοῦ δέ τις ἀθανάτων βλάψε φρένας ἔνδον ἐΐσας: Herod. iii. 68, εἰ μὴ αὐτὴ Σμέρδιν.… γινώσκεις, σὺ δὲ παρὰ Ἀτόσσης πύθου. See more examples in Hartung, Partikellehre, i. p. 184.]

τίς ἤμην δυν.] A junction of two questions: (1) Who was I that I should.…, as ref. Exod.,—and (2) Was I able to.… We have a similar instance in τίς τί ἄρῃ, Mar 15:24. See Winer, edn. 6, § 66. 5. 3.

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

Forasmuch as [ει] . Better, as Rev., if.

The like [ισην] . Lit., equal; making them, equally with us, recipients of the Holy Spirit.

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