|
(Acts
11:1) And the apostles and the brothers who were throughout
Judea heard that the nations also received the Word of God.
(Robertson's
Word Pictures) In Judea (kata teIoudaian). Throughout Judea
(probably all Palestine), distributive use of kata. The
news from Casearea spread like wildfire among the Jewish
Christians. The case of the Samaritans was different, for
they were half Jews, though disliked. But here were real
Romans even if with Jewish affinities.
Had received (edexanto). First aorist middle indicative.
The English idiom requires had received, the Greek has simply
received.
(Acts
11:2) And when Peter went up to Jerusalem, those of the
circumcision contended with him,
(RWP)
They that were of the circumcision (hoi ek peritome). Literally,
those of circumcision (on the side of circumcision, of the
circumcision party). The phrase in Act 10:46 is confined
to the six brethren with Peter in Caesarea (Act 11:12).
That can hardly be the meaning here for it would mean that
they were the ones who brought the charge against Peter
though Hort takes this view. All the disciples in Jerusalem
were Jews so that it can hardly mean the whole body. In
Gal 2:12 the phrase has the narrower sense of the Judaizing
or Pharisaic wing of the disciples (Act 15:5) who made circumcision
necessary for all Gentile converts. Probably here by anticipation
Luke so describes the beginning of that great controversy.
The objectors probably did not know of Peters vision at
Joppa, but only of the revolutionary conduct of Peter in
Caesarea. These extremists who spoke probably had abundant
sympathy in their protest. The apostles are mentioned in
Act 11:1, but are not referred to in Act 11:2. Apparently
they are in contrast with the circumcision party in the
church.
Contended (diekrinonto). Imperfect middle of the common
verb diakrino, to separate. Here to separate oneself apart
(dia), to take sides against, to make a cleavage (dia, two,
in two) as in Jud 1:9. So Peter is at once put on the defensive
as the contention went on. It is plain that Peter was not
regarded as any kind of pope or overlord.
(Acts
11:3) saying, You went in to uncircumcised men and ate with
them.
(RWP)
Thou wentest in (eise). Direct form, but Westcott and Hort
have it eise (he went in), indirect form. So with sunephages
(didst eat) and sunephagen (did eat). The direct is more
vivid.
Men uncircumcised (andras akrobustian echontas). Men having
uncircumcision. It is a contemptuous expression. They did
not object to Peters preaching to the Gentiles, but to his
going into the house of Cornelius and eating with them,
violating his supposed obligations as a Jew (Hackett). It
was the same complaint in principle that the Pharisees had
made against Jesus when he ate with publicans and sinners
(Luk 15:12). The Jews had not merely the Mosaic regulations
about clean and unclean food, but also the fact that at
a Gentile table some of the meat may have been an idol sacrifice.
And Peter himself had similar scruples when the vision came
to him at Joppa and when he entered the house of Cornelius
in Caesarea Act 10:28). Peter had been led beyond the circumcision
party.
(Acts
11:4) But beginning, Peter set out to them in order, saying,
(RWP)
Began (arxamenos). Not pleonastic here, but graphically
showing how Peter began at the beginning and gave the full
story of Gods dealings with him in Joppa and Caesarea.
Expounded (exetitheto). Imperfect middle of ektithe, to
set forth, old verb, but in the N.T. only in Acts (Act 7:21;
Act 11:4; Act 18:26; Act 28:23), a deliberate and detailed
narrative in order (kathexe). Old word for in succession.
In the N.T. only in Luk 1:2; Luk 8:1; Act 3:24; Act 11:14;
Act 18:23. Luke evidently considered this defence of Peter
important and he preserves the marks of authenticity. It
came originally from Peter himself (Act 11:5, Act 11:6,
Act 11:15, Act 11:16). The case of Cornelius was a test
case of primary importance (Page), the first great difficulty
of the early Church. Part of the story Luke gives three
times (Act 10:3-6, Act 10:30-32; Act 11:13.). See the discussion
chapter 10 for details given here.
(Acts
11:5) I was being in the city of Joppa, praying. And in
an ecstasy, I saw a vision: a certain vessel was coming
down, like a huge sheet, being let down by four corners
out of the heaven; and it came as far as me.
(RWP)
Let down (kathiemene). Here agreeing with the sheet (othone,
feminine), not with vessel (skeuos, neuter) as in Act 10:11.
Even unto me (achri emou). Vivid detail added here by Peter.
(Acts
11:6) Looking intently on this, I observed. And I saw the
four-footed animals of the earth, and the wild beasts, and
the creeping things, and the birds of the heaven.
(RWP)
When I had fastened my eyes (atenisas). This personal touch
Peter adds from his own experience. See Luk 4:20 and Act
3:4, Act 3:12 for this striking verb atenizo, to stretch
the eyes towards, first aorist active participle here.
I considered (katanoeo). Imperfect active of kataneoo to
put the mind down on, to ponder, I was pondering.
And saw (kai eidon). Second aorist active indicative, saw
in a flash.
(Acts
11:7) And I heard a voice saying to me, Peter, rise up,
slay and eat.
(RWP)
A voice saying (pholegouse). Genitive case after e (cf.
Act 9:7 and accusative Act 9:4 which see for discussion).
Participle legouse (present active of lego) agreeing with
pho, a kind of indirect discourse use of the participle.
(Acts
11:8) But I said, Not at all, Lord, because never has anything
common or unclean entered into my mouth.
(RWP)
Came into my mouth (eiseeis to stoma mou). Instead of ephagon
(I ate) in Act 10:14. Different phrase for the same idea.
(Acts
11:9) But a voice answered me the second time out of the
heaven, What God has cleansed, you do not make common.
(Acts
11:10) And this took place three times, and all things were
pulled up into the heaven again.
(RWP)
Was drawn up (anespasthe). Instead of anele (was taken up)
in Act 10:16. First aorist passive indicative of anaspao,
old verb, but in N.T. only in Luk 14:5 and here.
(Acts
11:11) And, behold, at once three men stood at the house
in which I was, having been sent from Caesarea to me.
(Acts
11:12) And the Spirit said to me to go with them, not discriminating.
And these six brothers also were with me, and we went into
the man's house.
(RWP)
Making no distinction (mediakrinanta). So Westcott and Hort
(first aorist active participle) instead of mediakrinomenon
nothing doubting (present middle participle) like Act 10:20.
The difference in voice shows the distinction in meaning.
We entered into the mans house (eiseeis ton oikon tou andros).
Peter confesses it, but shows that the other six went in
also. He avoids mention of Corneliuss name and office.
(Acts
11:13) And he told us how he saw an angel in his house,
standing and saying to him, Send men to Joppa, and send
for Simon who is surnamed Peter,
(RWP)
Standing and saying (stathenta kai eiponta). More precisely,
stand and say (punctiliar act, first aorist passive and
second aorist active participles).
Fetch Simon (metapempsai Simo). First aorist middle imperative.
Third time mentioned (Act 10:5, Act 10:22; Act 11:13). Perhaps
Peter is anxious to make it plain that he did not go of
his own initiative into the house of Cornelius. He went
under Gods direct orders.
(Acts
11:14) who will speak words to you by which you and all
your household will be saved.
(RWP)
Whereby thou shalt be saved, thou and all thy house (en
hois sosu kai paho oikos sou). Future passive indicative
of so, to save. Clearly Cornelius was unsaved in spite of
his interest in Jewish worship. Clearly also the household
of Cornelius would likewise be won to Christ by the words
of Simon Peter. This is household conversion before the
household baptism (Act 10:48; Act 11:17).
(Acts
11:15) And in my beginning to speak, the Holy Spirit fell
on them, as also on us in the beginning.
(RWP)
As I began to speak (en toarxasthai me lalein). En with
the locative of the articular aorist infinitive arxasthai
(punctiliar action simply) and the accusative of general
reference. The second infinitive lalein (to speak) is dependent
on arxasthai, In the beginning to speak as to me.
Even as on us at the beginning (hokai eph' heen arche).
Peter recalls vividly the events at Pentecost, the speaking
with tongues and all. It is noteworthy that Peter does not
here repeat his sermon. He rests his defence, not on what
he said, but on what God did (Furneaux).
(Acts
11:16) And I recalled the Word of the Lord, how He said,
John indeed baptized with water, but you shall be baptized
in the Holy Spirit.
(RWP)
I remembered (emne). First aorist passive indicative of
the common verb mimne, to remind. Peter recalls the very
words of Jesus as reported in Act 1:5. Peter now understands
this saying of Jesus as he had not done before. That is
a common experience with us all as new experiences of grace
open richer veins in Gods truth (Joh 12:16). Peter clearly
sees that the water baptism is merely the symbol or picture
of the spiritual baptism in the heart.
(Acts
11:17) Then if God gave the same gift to them as also to
us, believing on the Lord Jesus Christ, and I, who was I
to be able to prevent God?
(RWP)
The like gift (teisedo). The equal gift, equal in quality,
rank, or measure. Common word.
When we believed (pisteusasin). First aorist active participle
of pisteuo in the dative case. It agrees both with he (unto
us) and with autois (unto them), having believed on the
Lord Jesus Christ. Both classes (Gentiles and Jews) trusted
in Christ, and both received the Holy Spirit.
Who was I (egotis e). Note order, I, who was I.
That I could withstand God (dunatos koton theon). Literally,
able to withstand or hinder God. It is a rhetorical question,
really two questions. Who was I ? Was I able to hinder God?
Peters statement of the facts made an unanswerable defence.
And yet Peter (Gal 2:11) will later in Antioch play the
coward before emissaries from Jerusalem on this very point
of eating with Gentile Christians.
(Acts
11:18) And hearing these things, they kept silent and glorified
God, saying, Then God also has granted to the nations repentance
unto life.
(RWP)
Held their peace (he). Ingressive aorist active indicative
of he, old verb to be quiet, to keep quiet. The wrangling
(Act 11:2) ceased. The critics even glorified God (edoxasan,
ingressive aorist again).
Then to the Gentiles also (Ara kai tois ethnesin). Ergo
as in Luk 11:20, Luk 11:48 and like ara oun in Rom 5:18.
In ancient Greek inferential ara cannot come at the beginning
of a clause as here. It was reluctant acquiescence in the
undoubted fact that God had granted repentance unto life
to these Gentiles in Caesarea, but the circumcision party
undoubtedly looked on it as an exceptional case and not
to be regarded as a precedent to follow with other Gentiles.
Peter will see in this incident (Act 15:8) the same principle
for which Paul contends at the Jerusalem Conference. Furneaux
suggests that this conduct of Peter in Caesarea, though
grudgingly acquiesced in after his skilful defence, decreased
his influence in Jerusalem where he had been leader and
helped open the way for the leadership of James the Lords
brother.
(Acts
11:19) Then, indeed, they who were scattered by the oppression
taking place over Stephen passed through to Phoenicia and
Cyprus and Antioch, speaking the Word to no one except only
to Jews.
(RWP)
They therefore that were scattered abroad (hoi men oun diasparentes).
Precisely the same words used in Act 8:4 about those scattered
by Saul (which see) and a direct reference to it is made
by the next words, upon the tribulation that arose about
Stephen (apo tethlipseotegenomeneepi Stephano). As a result
of (apo), in the case of (epi) Stephen. From that event
Luke followed Saul through his conversion and back to Jerusalem
and to Tarsus. Then he showed the activity of Peter outside
of Jerusalem as a result of the cessation of the persecution
from the conversion of Saul with the Gentile Pentecost in
Caesarea and the outcome in Jerusalem. Now Luke starts over
again from the same persecution by Saul and runs a new line
of events up to Antioch parallel to the other, probably
partly following.
Except to Jews only (ei memonon Ioudaiois). Clearly these
disciples did not know anything about the events in Caesarea
and at first their flight preceded that time. But it was
a wonderful episode, the eager and loyal preaching of the
fleeing disciples. The culmination in Antioch was probably
after the report of Peter about Caesarea. This Antioch by
the Orontes was founded 300 b.c. by Seleucus Nicator and
was one of five cities so named by the Seleucides. It became
the metropolis of Syria though the Arabs held Damascus first.
Antioch ranked next to Rome and Alexandria in size, wealth,
power, and vice. There were many Jews in the cosmopolitan
population of half a million. It was destined to supplant
Jerusalem as the centre of Christian activity.
(Acts
11:20) But some men from them, Cypriots and Cyrenians, who
had come to Antioch, spoke to the Hellenists, announcing
the gospel of the Lord Jesus.
(RWP)
Spake (elaloun). Inchoative imperfect active, began to speak.
For them it was an experiment.
Unto the Greeks also (kai pros tous Helle). This is undoubtedly
the correct reading in spite of Hellenists (Helle) or Grecian
Jews in B E H L P. Helle is read by A and D and a corrector
of Aleph. The presence of also or even (kai) in Aleph A
B makes no sense unless Greeks is correct. Hellenists or
Grecian Jews as Christians were common enough as is seen
in Acts 2; Act 6:1-15. Saul also had preached to the Hellenists
in Jerusalem (Act 9:29). Hellenists were merely one kind
of Jews in contrast with those who spoke Aramaic (Act 6:1-15).
It is true that the case of Cornelius was first in importance,
but it is not clear that it was before the work in Antioch.
Probably the report of the work among the Greeks in Antioch
reached Jerusalem after Peters defence in 11:1-18. That
explains the calm tone about it and also why Barnabas and
not Peter was sent to investigate. Peter and John (Acts
8) had condoned Philips work in Samaria and Peter was the
agent in the work among the Romans in Caesarea. His position
was now well-known and his services discounted for this
new crisis. These Greeks in Antioch were apparently in part
pure heathen and not God-fearers like Cornelius. A man of
wisdom was called for. These preachers were themselves Hellenists
(Act 11:19) and open to the lessons from their environment
without a vision such as Peter had at Joppa. It was a departure
of startling boldness (Furneaux) by laymen outside of the
circle of official leaders.
(Acts
11:21) And the hand of the Lord was with them, and a great
number believing, they turned to the Lord.
(RWP)
The hand of the Lord was with them (echeir kuriou met' auto).
This O.T. phrase (Exo 9:3; Isa 59:1) is used by Luke (Luk
1:66; Act 4:28, Act 4:30; Act 13:11). It was proof of Gods
approval of their course in preaching the Lord Jesus to
Greeks.
Turned unto the Lord (epestrepsen epi ton kurion). First
aorist active indicative of epistrepho, common verb to turn.
The usual expression for Gentiles turning to the true God
(Act 14:15; Act 15:3, Act 15:19; Act 26:18, Act 26:20; 1Th
1:9). Here Lord refers to the Lord Jesus as in Act 11:20,
though the hand of the Lord is the hand of Jehovah, clearly
showing that the early disciples put Jesus on a par with
Jehovah. His deity was not a late development read back
into the early history.
(Acts
11:22) And the Word was heard in the ears of the assembly
in Jerusalem concerning them. And they sent out Barnabas
to go through as far as Antioch;
(RWP)
Came to the ears (eeis ta o). First aorist passive indicative
of akouo, was heard in the ears.
Of the church which was in Jerusalem (teekkleteen Ierousale).
Not yet was the term church applied to the group of disciples
in Antioch as it is in Act 11:26; Act 13:1.
They sent forth (exapesteilan). First aorist active indicative
of the double compound verb ex, to send out and away. The
choice of Barnabas was eminently wise. He already had a
position of leadership in Jerusalem because of his generosity
(Act 4:36.) and his championship of Saul after his conversion
(Act 9:27). He was originally from Cyprus and probably had
personal friends among some of the leaders in this new movement.
He was to investigate the work of the travelling preachers
(Act 11:19) all the way to Antioch (heoAntiocheias).
(Acts
11:23) who having come, and seeing the grace of God, rejoiced.
And he exhorted all with purpose of heart to abide near
the Lord.
(RWP)
The grace of God, was glad (techarin tetou theou echare).
Note repetition of the article, the grace that of God. The
verb (second aorist passive indicative of chairo) has the
same root as charis. See the same suavis paronomasia in
Luk 1:28. Grace brings gladness (Page). A smaller man would
have raised difficulties as to circumcision or baptism (Furneaux).
He exhorted (parekalei). Imperfect active, picturing the
continuous encouragement from Barnabas.
With purpose of heart (teprothesei tekardias). Placing before
(from pro), old word for set plan as in Act 27:13; Rom 8:28.
The glow of the first enthusiasm might pass as often happens
after a revival. Barnabas had a special gift (Act 4:36)
for work like this.
Cleave unto the Lord (prosotokurio). Dative case (locative
if en is genuine) of kurios (here Jesus again) after prosemenein
to keep on remaining loyal to (present active infinitive).
Persistence was needed in such a pagan city.
(Acts
11:24) For he was a good man, and full of the Holy Spirit
and of faith. And a considerable crowd was added to the
Lord.
(RWP)
For (hoti). Because. This is the explanation of the conduct
of Barnabas. The facts were opposed to the natural prejudices
of a Jew like Barnabas, but he rose above such racial narrowness.
He was a really good man (agathos). See note on Rom 5:7
for distinction between agathos and dikaios, righteous,
where agathos ranks higher than dikaios. Besides, Barnabas
was full of the Holy Spirit (like Peter) and of faith and
so willing to follow the leading of Gods Spirit and take
some risks. This is a noble tribute paid by Luke. One wonders
if Barnabas was still living when he wrote this. Certainly
he was not prejudiced against Barnabas though he will follow
the fortunes of Paul after the separation (Act 15:36; 41).
Was added unto the Lord (prosetethetokurio). First aorist
passive indicative of prostithe, common verb to add to.
These people were added to the Lord Jesus before they were
added to the church. If that were always true, what a difference
it would make in our churches.
(Acts
11:25) And Barnabas went out to Tarsus to seek Saul.
(RWP)
To seek for Saul (anazeSaulon). First aorist (effective)
active infinitive of purpose. Anaze is a common verb since
Plato, but in the N.T. only here and Luk 2:44, Luk 2:45,
to seek up and down (ana), back and forth, to hunt up, to
make a thorough search till success comes. It is plain from
Gal 1:21 that Saul had not been idle in Cilicia. Tarsus
was not very far from Antioch. Barnabas probably knew that
Saul was a vessel of choice (Act 9:15) by Christ for the
work among the Gentiles. He knew, of course, of Sauls work
with the Hellenists in Jerusalem (Act 9:29) and echoes of
his work in Cilicia and Syria had probably come to him.
So to Tarsus he goes when he saw the need for help. He had
none of the littleness which cannot bear the presence of
a possible rival (Furneaux). Barnabas knew his own limitations
and knew where the man of destiny for this crisis was, the
man who already had the seal of God upon him. The hour and
the man met when Barnabas brought Saul to Antioch. The door
was open and the man was ready, far more ready than when
Jesus called him on the road to Damascus. The years in Cilicia
and Syria were not wasted for they had not been idle. If
we only knew the facts, it is probable that Saul also had
been preaching to Hellenes as well as to Hellenists. Jesus
had definitely called him to work among the Gentiles (Act
9:15). In his own way he had come to the same place that
Peter reached in Caesarea and that Barnabas now holds in
Antioch. God always has a man prepared for a great emergency
in the kingdom. The call of Barnabas was simply the repetition
of the call of Christ. So Saul came.
(Acts
11:26) And finding him, he brought him to Antioch. And it
happened that many of them were gathered to them in the
assembly a whole year. And they taught a considerable crowd.
And the disciples were first called Christians at Antioch.
(RWP)
Even for a whole year (kai eniauton holon). Accusative of
extent of time, probably the year a.d. 44, the year preceding
the visit to Jerusalem (Act 11:30), the year of the famine.
The preceding years with Tarsus as headquarters covered
a.d. 37 (39) to 44.
They were gathered together with the church (sunachtheen
teekkle). First aorist passive infinitive of sunago, old
verb, probably here to meet together as in Mat 28:12. In
Act 14:27 the verb is used of gathering together the church,
but here en teekkle excludes that idea. Barnabas met together
in the church (note first use of the word for the disciples
at Antioch). This peculiar phrase accents the leadership
and co-operation of Barnabas and Saul in teaching (didaxai,
first aorist active infinitive) much people. Both infinitives
are in the nominative case, the subject of egeneto (it came
to pass).
And that the disciples were called
Christians first in Antioch (chrete proen Antiocheiatous
matheChristianous). This first active infinitive chre is
also a subject of egeneto and is added as a separate item
by the use of te rather than kai. For the word itself in
the sense of divine command, see note on Mat 2:12, note
on Mat 2:22; note on Luk 2:26; and note on Act 10:22. Here
and in Rom 7:3 it means to be called or named (assuming
a name from ones business, chre, from chraomai, to use or
to do business). Polybius uses it in this sense as here.
Tous mathe (the disciples) is in the accusative of general
reference with the infinitive. Christianous (Christians)
is simply predicate accusative. This word is made after
the pattern of Herodianus (Mat 22:16, Hero, followers of
Herod), Caesarianus, a follower of Caesar (Deissmann, Light
from the Ancient East, p. 377, gives papyri examples of
the genitive Kaisaros meaning also belonging to Caesar like
the common adjective Caesarianus). It is made thus like
a Latin adjective, though it is a Greek word, and it refers
to the Hebrew belief in a Messiah. The name was evidently
given to the followers of Christ by the Gentiles to distinguish
them from the Jews since they were Greeks, not Grecian Jews.
The Jews would not call them Christians because of their
own use of Christos the Messiah. The Jews termed them Galileans
or Nazarenes. The followers of Christ called themselves
disciples (learners), believers, brethren, saints, those
of the Way. The three uses of Christian in the N.T. are
from the heathen standpoint (here), Act 26:28 (a term of
contempt in the mouth of Agrippa), and 1Pe 4:16 (persecution
from the Roman government). It is a clear distinction from
both Jews and Gentiles and it is not strange that it came
into use first here in Antioch when the large Greek church
gave occasion for it. Later Ignatius was bishop in Antioch
and was given to the lions in Rome, and John Chrysostom
preached here his wonderful sermons.
(Acts
11:27) And in these days prophets came down from Jerusalem
to Antioch.
(RWP)
Prophets (prophe). Christian prophets these were (cf. Act
13:1) who came from Jerusalem (the headquarters, Act 8:15).
Judas and Silas are called prophets (Act 14:4; Act 15:32).
They were not just fore-tellers, but forth-tellers. The
prophet had inspiration and was superior to the speaker
with tongues (1Co 14:3). John was a prophet (Luk 7:26).
We need prophets in the ministry today.
(Acts
11:28) And one of them named Agabus rising up, he signified
through the Spirit that a great famine was about to be over
all the habitable earth, which also happened on Claudius
Caesar's time.
(RWP)
Signified (ese). Imperfect active in Westcott and Hort,
but aorist active ese in the margin. The verb is an old
one from se (se) a sign (cf. the symbolic sign in Act 21:11).
Here Agabus (also in Act 21:10) does predict a famine through
the Holy Spirit.
Should be (mellein esesthai). Mello occurs either with the
present infinitive (Act 16:27), the aorist infinitive (Act
12:6), or the future as here and Act 24:15; Act 27:10.
Over all the world (eph' holeteoikoumene). Over all the
inhabited earth (ge, understood). Probably a common hyperbole
for the Roman empire as in Luk 2:1. Josephus (Ant. VIII.
13, 4) appears to restrict it to Palestine.
In the days of Claudius (epi Klaudiou). He was Roman Emperor
a.d. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus)
all tell of dearths (assiduae sterilitates) during the brief
reign of Claudius who was preceded by Caligula and followed
by Nero.
(Acts
11:29) And according as any was prospered, the disciples,
each of them, determined to send for ministry to those brothers
living in Judea,
(RWP)
Every man according to his ability (kathoeuporeito tis).
Imperfect middle of euporeo, to be well off (from euporos),
old verb, but here alone in the N.T., as any one was well
off. The sentence is a bit tangled in the Greek from Lukes
rush of ideas. Literally, Of the disciples, as any one was
able (or well off), they determined (ho, marked off the
horizon) each of them to send relief (eis diakonian, for
ministry) to the brethren who dwelt in Judaea. The worst
of the famine came a.d. 45. The warning by Agabus stirred
the brethren in Antioch to send the collection on ahead.
(Acts
11:30) which they also did, sending to the elders through
the hand of Barnabas and Saul.
(RWP)
Sending (aposteilantes). First aorist active participle
of apostello, coincident action with epoie (did).
To the elders (pros tous presbuterous). The first use of
that term for the Christian preachers. In Act 20:17, Act
20:28 elders and bishops are used interchangeably as in
Tit 1:5, Tit 1:7. The term probably arose gradually and
holds a position in the church similar to the same term
in the synagogue. The apostles were apparently absent from
Jerusalem at this time and they were no longer concerned
with serving tables. In Act 21:18 Paul presented the later
collection also to the elders. Since Peter and James (till
his death) were in Jerusalem during the persecution in chapter
Act 12:1 it is probable that the visit of Barnabas and Saul
to Jerusalem came really after that persecution for Peter
left Jerusalem (Act 12:17). The elders here mentioned may
include the preachers in Judea also outside of Jerusalem
(Act 26:20).
{exerpted
from "Robertson's Word Pictures" -- E-Sword online
Bible www.e-sword.net}
|
.jpg)
