Exegetical and Hermeneutical Commentary of Acts 11:18
When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
18. they held their peace ] But though those who heard the account of St Peter were satisfied that God had called Gentiles as well as Jews, there were others who, some perhaps with a real but misguided zeal for the Law, some, as St Paul says (Gal 6:13), from vain-glory, maintained the necessity for the observance of the older covenant, and hence arose dissensions in the Church from a very early time.
Fuente: The Cambridge Bible for Schools and Colleges
They held their peace – They were convinced, as Peter had been, by the manifest indications of the will of God.
Then hath God … – The great truth in this manner established that the doors of the church are opened To the entire Gentile world – a truth that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Christians; gave them new, large, and liberal conceptions of the gospel; broke down their long-cherished prejudices; taught them to look upon all people as their brethren; impressed their hearts with the truth, never after to be eradicated, that the Christian church was founded for the wide world, and that it opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the God of heaven; and, impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed God.
Fuente: Albert Barnes’ Notes on the Bible
Act 11:18
Then hath God also to the Gentiles granted repentance unto life.
Repentance unto life
Consider–
I. Certain false repentances.
1. Trembling beneath the sound of the gospel is not repentance. Felix trembled, but had no sorrow for sin.
2. You may be almost persuaded to turn to Christ, you may even desire the gospel, you may even go upon your knees in prayer, and yet have no repentance, for you may get no further than Agrippas almost.
3. It is possible for men to positively humble themselves under the hand of God, and yet they may be total strangers to repentance. Ahab humbled himself, but did not turn from sin.
4. It is possible that you may confess your sins, and yet may not repent, for you may acknowledge your transgressions, and yet have no abhorrence of sin.
5. You may do some work meet for repentance, and yet you may be impenitent. Judas made restitution, but he went out and hanged himself.
II. True repentance.
1. Let me correct one or two mistakes.
(1) That there must be deep, horrible manifestations of the terrors of law and of hell before repentance. Terrible thoughts are very often not the gift of God at all, but the insinuations of the devil; and even where the law worketh these thoughts, they do not enter into the essence of repentance. Repentance is a hatred of sin; a turning from sin and a determination in the strength of God to forsake it.
(2) That they cannot repent enough. But there is not any eminent degree of repentance which is necessary to salvation. There are degrees of faith, and yet the least faith saves; so there are degrees of repentance, and the least repentance will save the soul if it is sincere.
2. And now what are the signs of true repentance in the sight of God?
(1) There is always sorrow with it. More or less intense, it may be, according to the way in which God calls, and previous manner of life; but there must be some sorrow. Not, however, that you must shed actual tears. Some men cannot.
(2) Practice–practical repentance. Tis not enough to say were sorry, and repent, and then go on from day to day, just as we always went. We know tree by its fruit; and you who are penitent will bring forth works of repentance.
(3) Does it last or does it not? Many of your repentances are like the hectic flush upon the cheek of the consumptive person, which is no sign of health.
(4) Do you think you would repent if there were no punishment? Do you repent because you know you shall be punished forever if you remain in your sins? Every murderer hates his crime when he comes to the gallows. If you knew that you might give up your life to sin with impunity, would you still desire holiness? If so, you need not fear but that you have a repentance which is unto life.
III. The blessed beneficence of God in granting to men repentance unto life. It is the marvel of Divine mercy that it not only provides the way of salvation, and not only invites men to receive grace, but that it positively makes men willing to be saved. (C. H. Spurgeon.)
The propagation of the gospel in foreign parts
I. I begin with the blessing or benefit here said to be bestowed. Repentance unto life. Repentance is the infinite and inestimable gospel privilege, which the grace of God does, in and through Jesus Christ, allow to sinful men, and the happy consequence of this being no less than eternal life, it is therefore styled repentance unto life. As to the import of the word repentance, the expression in the Greek plainly signifies a change of mind; and the Scripture sense of the word implies somewhat more than that, and takes in besides a thing which naturally follows it, or is caused by it, viz., an alteration likewise of practice or behaviour, a changing or turning from one course or custom of life to another. By life here some indeed understand that present most blessed and desirable state and condition in which sinners are placed by repentance; whereas before this they were in a state of wretched darkness, no better than spiritually dead. And this is undoubtedly a true and good notion of repentance unto life, viz., that repentance is that which brings men to live like themselves, i.e., happily and at ease and with comfort; which it was not possible for them to do, so long as they continued in their former course, For that was irregular and disorderly and unnatural; and whatsoever is so is a certain enemy to quiet, and utterly destructive of true satisfaction. I see no inconvenience in considering life in this place in both acceptations, viz., the rational and religious life which repentance brings men to here, and that blessed and immortal life to which, upon their true repentance, they are to be advanced hereafter. For they are of very near affinity to each other. Life considered in the former sense is the certain forerunner of life considered in the latter, and the latter is the undoubted effect of the former, and a greater benefit or blessing than both of them together cannot be desired or imagined. And happy is it for us, happy for the whole race of mankind, that God has dealt out so great a blessing with so liberal a hand. For–
II. The persons it is bestowed upon. The Gentiles. We find that this favour was not confined, as the Jews, upon the first promulgation of the gospel, imagined it to be, to one people and nation, so that none besides themselves were to be partakers of it. By the term Gentiles the Jews understood all that were not of their own people and country and religion.. Heathens and nations and Gentiles are synonymous expressions in Holy Scripture, as may be seen by the following texts: 1Sa 8:20; Psa 44:2; Psa 79:1, and by many other places. These were the people whom the Jews, in comparison of themselves, greatly scorned. Stand by thyself, come not near to me, for I am holier than thou (Isa 65:5), was the scornful language of the Jew to the poor neglected Gentile. And this distinction between the Jews and the other nations, or Gentiles, was also mightily kept up even in the time of our Saviour; nay, perhaps never was at a greater height than then. So little aware were they, at the time of the appearance of the Son of God, of the gracious errand upon which He was sent, which was to break down the partition wall that was betwixt Jews and Gentiles, and to make both one, imply two things considerable.
1. I say, here is implied the wide and universal extent of this blessing, which seemed to the Jews very strange and wonderful.
2. Here was likewise a great difficulty and stumbling block in their way, and that was, that the people on whom this favour was conferred seemed to them, on other accounts, so utterly unfit for it, besides their not being of their stock and country. The Gentiles were persons that wholly set themselves against God, and were addicted to all manner of idolatry, but as for themselves they were a holy and a peculiar people. Nay, St. Peter himself, till convinced by the fore-mentioned miracle, was of this mind. He was for keeping up the distinction of clean and unclean till God Himself commanded him to the contrary.
III. The agreeableness of this method of proceeding with the nature and attributes of God and with the several declarations He had made to this purpose by His prophets. Now they had great reason to think it highly probable that even to the Gentiles God would grant repentance unto life, from the three following considerations.
1. From the contemplation of the boundless mercies and infinite goodness of God. The infinite goodness of God, if the Jews had attended to that consideration, might have rendered it to them highly probable that God would allow to the Gentiles also access to eternal salvation, or, in the words of the text, repentance unto life. These attributes, though inseparable from the idea of God, the Jews most plainly overlooked, or else they would never have gone about to confine Gods blessings and engross His favours wholly to themselves, but must have argued after this, or the like manner, with themselves. God being, as the very natural notions of Him do imply, a God of infinite and unlimited goodness, surely He will not continue to shine upon us only, but will dart the rays of His bounty over all the world. He is not, as Esau suspected of his father Isaac, furnished only with one blessing, but has an unexhausted fountain of blessings, and will therefore undoubtedly visit other nations in His good time with the same. For they likewise are the work of His hands as well as we. They, too, are of the same make, and have enstamped upon them the like Divine and heavenly image with ourselves. They are preserved by the continual care of His providence, and do already enjoy the common blessings of this life, such as health and strength and sunshine and rain.
2. The Jews might have argued the great probability of this, from the extraordinary great need the Gentiles had of the blessing here spoken of, and that whether they considered their number or their condition. As to their number they were vastly the greater part of the world, the inhabitants of Judaea being very few and inconsiderable in comparison of those of all the earth besides; and yet that only, like Goshen in Egypt, was a land of light, whilst other parts were overspread with darkness and ignorance; and this suggests to us also the consideration of their condition. And the more sick the more need had they of a physician. Such sinners as they had the greatest need of all to be called upon to repentance. Their necessities were great, their indigences and wants were pressing and crying out for help; and these were such things as could not but plead strongly for them, with a good and merciful God, that they too might have a share in the blessed redemption effected by the Son of God.
3. This was not an instance of the Divine goodness barely to be hoped for from those lovely attributes of God, His mercy and loving kindness, but it is what God had promised and foretold He would do (Gen 22:18; Gen 49:10; Isa 2:2; Isa 9:2; Isa 5:2; Psa 98:3; Hag 2:7).
IV. The great reason that persons already admitted to the blessing of the gospel, have to use their hearty endeavours, that it may be enjoyed by others as well as by themselves.
1. In the first place, I say, gratitude to our Lord and Saviour, who hath redeemed us with His most precious blood, should make us not only pray that the kingdom of God may come, but should make us as on the one side, highly delighted to see it flourishing, so, on the other, uneasy whenever we see either any of the subjects of Christs kingdom in danger of falling away from Him, or others (who might, would we but take the pains to gain them, become subjects of His kingdom), not so much as knowing the Lord that bought them, nor consequently capable of bringing their thoughts and actions to the obedience of Christ.
2. And in the next place, this is the greatest instance of charity to man that is possible (1Jn 5:12). If, affirmatively, the belief of the gospel be the way to life, and negatively, there be no other way beside it, how great a blessing, how valuable a privilege do we suffer men to want by letting them continue in unbelief? But to this it may be said, with regard to the infidel part of the world, Ignoti nulla cupido. As they have not heard of the joys of heaven, so it is not to be supposed that want of knowing the gospel can cause in them any uneasiness. But then we are to consider that the rewards of the gospel are a great prize, and to miss of that prize is a great loss for any to sustain, who might, if we so pleased, have had an opportunity of obtaining it. In the meantime, their being at present sensible, or not sensible, of their loss, makes no manner of alteration as to the truth and reality of it. With regard to persons who are in a lethargy, whilst they lie under the power of their distemper, and are utterly insensible of the badness of their own case, it cannot, because they are so, be therefore said of them that they are well. No; bystanders know the contrary, and pity them, and if they have any humanity will endeavour to relieve them. Just so should Christians act with regard to the Gentile world. We know how wretched a state the heathen world was in at the time of the promulgation of the gospel. And what reason have we to think that, at this present time, it can fare better with any people who have not amongst them the gospel of Christ to free them from these evils? Has not the common enemy of mankind, now as formerly, the same frailties and corruptions of fallen man to work upon? Or has he, since the mischief he did to our first parents, abated anything of his inveterate hatred to our race? (Bishop of St. Davids, 1736.)
Repentance unto life
Consider–
1. A blessing granted; repentance unto life; so called, to distinguish it from legal repentance, and the sorrow that is unto death. This true repentance is unto life; for, by Gods appointment, it must go before eternal life; and whoso have it shall be sure of that.
2. The parties to whom it was granted; the Gentiles, those who were once without hope and without God in the world.
3. The author of it, God. It is His gift, as well as faith is. He works it in the heart. The doctrine of the text is, Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after, new obedience; Note–
I. The kinds of repentance.
1. Legal, such as was in Judas, and is not saving (Mat 27:3), being produced by law terrors, without gospel grace changing the heart.
2. Evangelical, which is that in the text, and is the only true and saving repentance. The general difference betwixt them lies here, that in this last, one repents of his sin as it is sin, or offensive to God, as David did (Psa 51:4); in the other, only as it brings wrath on him (Gen 4:13).
II. Its general nature. It is a saving grace (2Ti 3:25), disposing the soul unto all the acts of turning from sin unto God.
1. It is not a transient action, a sigh for sin, a pang of sorrow for it, which goes away again; but an abiding grace, a new frame and disposition, fixed in the heart, disposing one to turn from sin to God on all occasions (Zec 12:10).
2. Nor yet a passing work of the first days of ones religion, but a grace in the heart, setting one to an answerable working all their days.
3. It is a saving grace, distinguishing one from a hypocrite, and having a necessary connection with eternal life.
III. Its author.
1. Not men themselves; it is not owing to ones natural powers (Jer 22:23). The stony heart is beyond mans power to remove.
2. It is Gods free gift, and wrought by the power of His Spirit in the heart (Eze 36:26-27; Jer 31:18-19). Sometimes notorious sinners become penitents, as Manasseh, Paul, etc. The knottiest timber is as easy for the Spirit to work as any other. The means the Spirit makes use of is the Word; hence we read of preaching repentance. And
(1) The law serves to break the hard heart (Jer 23:29). It is like the Baptist preparing the way for the Messiahs coming. Hence it is called the Spirit of bondage (Rom 8:15).
(2) The gospel serves to melt the hard heart, like a fire (Jer 23:29); and so bow and bend it toward God. The soul is driven by the law, but drawn by the gospel.
IV. Its springs.
1. A true sense of sin.
(1) A sight of it (Psa 51:3). The mans eyes are opened to his sinfulness; the evil of his sin, its misery and danger to himself, and the dishonour it does to God.
(2) A painful feeling of it (Act 2:37; Act 16:30). This is necessary, because otherwise the sinner will never part with his sin, nor prize Christ and His grace (Rev 3:17).
2. An apprehension of the mercy of God in Christ (Joe 2:12-13). Not mercy for mercys sake, bug Christs sake. This is necessary. For without it, one will either–
(1) Go on in secret despair, casting off the thoughts of his case, and making the best of it he can (Jer 2:25); or
(2) Lie down in tormenting despair, like Judas. Both which will fix sin in the heart, and bar out repentance.
V. Its parts.
1. Humiliation. The sinner goes from God by the highway of pride and self-conceit, but always comes back the low way of humiliation. Grace pulls him down from the seat of the scorner, and lays him at the Lords feet (1Pe 5:6). In it there is–
(1) Sorrow for sin;
(2) A holy shame for sin (Rom 6:21). They see now their spiritual nakedness and pollution.
(3) Self-loathing (Eze 36:31; Luk 18:13).
(4) Penitent confession (Jer 3:13), accusing and condemning themselves.
2. Conversion, or returning–
(1) From sin,
(2) To God and holiness. (T. Boston, D. D.)
Apostolic and modern missions compared
The passage I have chosen as the subject of our present inquiry informs us of the impressions produced on the minds of the Jewish converts at Jerusalem by St. Peters relation of the circumstances and success of his first mission to the Gentiles. The passage implies the previous operation of prejudice; it records the confutation of that prejudice; and it illustrates the argument in support of missions which arises from their success.
I. The passage implies the previous operation of prejudice–a prejudice against missions to the Gentiles. They held their peace. Then they had before opposed them. Was there anything in the character and genius of the gospel that could warrant the indulgence of this prejudice? No. How can we account for their prejudices against missions? They can be ascribed to their strong nationality, their religious distinction, and their material views of the Messiahs reign. The old Jewish spirit was specially exclusive.
II. The passage records the confutation of their prejudices. When they heard these things, they held their peace. Their prejudices were refuted and their objections silenced by the facts which the apostle reported.
III. The passage illustrates the argument for the support of missions arising from their success. Success, abstractedly considered, is not the invariable criterion of a Divine religion, or the unequivocal proof of truth. The success of the false prophet of Mecca and of the Jesuits in China, on account of the way in which that success was won, proves nothing as to the value of their mission. But the success of the gospel does. It is a success against the passions, prejudices, and habits of mankind, won by moral means, and moral means alone.
(1) The success explains and vindicates the object of missions.
(2) The success supports and confirms our expectations.
(3) The success demands increased exertions. (J. Fletcher, D. D.)
Repentance to life granted to the Gentiles
The wise man hath said, He that answereth a matter before he heareth it, it is folly and shame to him. Without waiting for the reasons of the apostles conduct, his Jewish brethren had contended with him. They listened to his explanation, and their reproaches are converted into praise. Upright minds may err in opinion and feeling, but they are accessible to evidence. They deny not themselves the pleasure and advantage of fresh discoveries in the path of truth, because they cannot endure the proof of their own fallibility.
I. Its nature.
1. In general. Repentance is distinguished by infallible signs. Not only does it awaken fear, by considerations of consequences, but hatred, by a perception of its intrinsic malignity. Such a repentance never fails to produce meet fruits. The subject of it abandons the sins he mourns, and enters on a new and holy course. Such was Davids repentance, but not Herods or Judass.
2. This repentance is unto life. The life with which it is connected is of the highest order; not animal life, alike the gift of worms and man; not mere intellectual life, by which man bears resemblance to angels, whether holy or fallen; but spiritual life, consisting in a right bias and employment of natural powers; its business, the service–its bliss, the enjoyment of God. True repentance originates in a principle of this life, implanted by the Holy Spirit, introduces into a course of it on earth, and issues in the eternal perfection of it in heaven.
II. Its Author and Giver. So hardening is the deceitfulness of sin, that repentance to life would never have become the inmate of the human bosom, but as a gift from God.
I. Who, except the merciful Author of our being, grants space and opportunity to repent? Why was not the persecuting Saul cut down in his sins? The prolongation of existence is the continuance of opportunity to return to God. He is long suffering, not willing that any should perish, but that all should come to repentance. The long suffering of God waited on the people of the old world. They disregarded, and they perished. Let their example be our warning.
2. He who grants the opportunity also bestows the means. Are some awakened by the preaching of the gospel? It is His appointment. Are others affected under the reading of the Word? All Scripture is given by inspiration of God. Is a third aroused by afflictions? They are the chastisements of their heavenly Fathers hand. If, in a further instance, the counsel and prayers and holy example of friends have been instrumental, whose gift are they? And, if in any cases the effect has been the result of a concurrence in these various kinds of subordinate agency, from whom do they all descend?
3. The best adapted means, however, will be unavailing unless the Father of lights bestow the Spirit of repentance. Jesus is exalted to be a Prince and a Saviour, that He may give repentance. Shall the necessity of this heavenly gift be pleaded to excuse a neglect of the means of repentance? Nothing can excuse it. Penitence is Gods command as well as His gift; and the Spirit which produces it is promised to him who seeks.
III. Its effects on Christian beholders. The joy here was–
1. Benevolent. The good man knows the way of transgressors to be hard. He thinks of the tremendous end that awaits them; of the felicities in which penitence results.
2. Devout joy. He beholds in the repentance of a sinner a glorious triumph of almighty power over the might and artifice of Satan, and the ignorance, pride, and obstinacy of the human mind; of Divine mercy over its awful demerit. He contemplates an immortal mind debased and polluted by subjection to sin, emerging from its degradation, and resuming its primitive beauty. And thus it is an exultation like that of the angels of God. Such a blessing granted to an individual may well kindle joyful admiration of Divine goodness and power, but extended to many the effect should be proportionably augmented. If the bestowment of this blessing on others be a just ground of exultation, what pleasure and gratitude should it awaken when conferred on ourselves? Of a blessing, so preeminently important, can any regard themselves as destitute, and abide in tranquillity? (Essex Congregational Remembrancer.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. They held their peace] Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word , which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, c. And as repentance signifies a change of life and conduct, from evil to good, so the word may be used here to signify a change from a false religion to the true one from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion.
The Christians who were present were all satisfied with St. Peter’s account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see Ac 15:5, &c., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in Ac 21:21, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They held their peace; they were fully satisfied with the reason St. Peter had given them of his admitting the Gentiles unto baptism, and fellowship with him; wisely inferring from what Peter had said, that what he had done was of God, who was to be acknowledged in it.
Then hath God also to the Gentiles granted repentance: repentance is the gift of God, as well as faith, or any other grace, 2Ti 2:25; nor can the greatest guilt affect the heart with true godly sorrow, until God hath quickened it. It is called
repentance unto life, because God hath appointed that it should precede our entrance into life.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. held their peace and glorifiedGodWell had it been if, when Paul afterwards adduced equallyresistless evidence in justification of the same line of procedure,this Jewish party had shown the same reverential and glad submission!
Then hath God also granted tothe Gentiles, &c.rather, “granted to the Gentilesalso.” (See a similar misplacement of “also” in Heb12:1). To “grant repentance unto life”thatis, “such as issues in life” (compare 2Co7:10, “repentance unto salvation”)is more than to bewilling to pardon upon repentance [GROTIUS].The case of Cornelius is so manifestly one of grace reigningin every stage of his religious history, that we can hardly doubtthat this was just the feature of it which they meant here toexpress. And this is the grace that reigns in every conversion.
Ac11:19-24. THE GOSPELBEING PREACHEDTO GENTILES ATANTIOCH ALSOBARNABAS ISSENT THITHERFROM JERUSALEM, WHOHAILS THEIRACCESSION AND LABORSAMONG THEM.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Held their peace (). Ingressive aorist active indicative of , old verb to be quiet, to keep quiet. The wrangling (verse 2) ceased. The critics even “glorified God” (, ingressive aorist again).
Then to the Gentiles also ( ). as in Luke 11:20; Luke 11:48 and like in Ro 5:18. In ancient Greek inferential 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 (Ac 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 Lord’s brother.
Fuente: Robertson’s Word Pictures in the New Testament
1) “When they heard these things,” (akousantes de taota) “While hearing these things,” as they had been definitively narrated, recounted in clear, conscientious detail, Act 11:1-17.
2) “They held their peace,” (hesuchasan) “They kept silence,” or withheld further objections to the ethnic association and religious service that occurred in Caesarea, at the house of Cornelius. They were silenced from contention and fault-finding.
3) “And glorified God, saying,” (kai ekoksasan ton theon legontes) “And they gave glory to God affirming,” the “they” refers to the Apostles and brethren in the Jerusalem church to which Peter had returned and to whom he had recounted the Joppa and Caesarea experience, Act 11:1-4.
4) “Then hath God also to the Gentiles,” (ara kai tois ethnesin ho theos) “Then God has also to the ethnics, to other races of people,” the heathen or Gentiles.
5) “Granted repentance unto life,” (ten metanoian eis zoen edoken) “Given repentance to (eis, into) life; Repentance that leads into Spiritual life. Note repentance is doled out or granted from God to all men, and all men are commanded to exercise that gift of remorse, regret, or grief for sin toward Him, by placing personal choice, or volitional trust in Jesus Christ unto life, Luk 13:3; Luk 13:5; Act 17:30-31; Act 20:21; 2Co 7:10; Act 2:38; Act 13:24.
Fuente: Garner-Howes Baptist Commentary
18. When they heard these things they were quieted. The end doth show that those were not moved with malice which did contend with Peter; for this is an evident sign of godliness, in that being thoroughly instructed touching the will of God, they cease forthwith to contend. By which example we are taught, that those are not to be despised who, being offended through unadvised zeal, reprove any thing wrongfully; but that their consciences must be appeased by the Word of God, which are troubled by error, and that their docility is tried at least thus far forth. As touching us, we do hereby, in like sort, learn whereupon our judgment must depend, namely, upon the sole and simple beck of God. For this honor is due to him, that his will be to us the certain and principal rule of truth and justice. So often as it is requisite for us to know the cause of any thing, the Lord doth not conceal the same from us; but to the end he may accustom our faith unto just obedience, he telleth us sometimes simply and plainly that this or that thing pleaseth him. He which granteth liberty to himself to inquire farther, and taketh a delight in his curiosity, doth nothing else but throw himself headlong with devilish boldness. And Luke doth not only declare that these men held their peace, but that they gave glory also to God. Some are enforced by shame to hold their peace, who, notwithstanding, keep in that in their minds which they dare not utter. That is rather a dissemblance of modesty than docility. But these men do so thoroughly submit themselves to God, that they are not afraid nor ashamed to recant by and by, [forthwith.]
Then hath God. Luke doth briefly declare in these words what the gospel containeth, and to what end it tendeth, to wit, that God may reconcile men to himself, being renewed by his Spirit. The word repentance alone is expressed in this place, but when he addeth unto life, it appeareth plainly that it is not separated from faith. Therefore, whosoever will rightly profit in the gospel, let him put off the old man, and think upon newness of life, (Eph 4:22😉 that done, let him know for a certainty that he is not called in vain unto repentance, but that there is salvation prepared for him in Christ. So shall it come to pass, that the hope and assurance of salvation shall rest upon the free mercy of God alone, and that the forgiveness of sins shall, notwithstanding, be no cause of sluggish security. This member, to give repentance, may be expounded two manner of ways; either that God granted to the Gentiles place for repentance, when as he would have his gospel preached to them; or that he circumcised their hearts by his Spirit, as Moses saith, (Deu 30:6,) and made them fleshy hearts of stony hearts, as saith Ezekiel, (Eze 11:19.) For it is a work proper to God alone to fashion and to beget men again, that they may begin to be new creatures; and it agreeth better with this second sense; it is not so much racked, and it agreeth better with the phrase [phraseology] of Scripture.
Fuente: Calvin’s Complete Commentary
(18) They held their peace, and glorified God.The difference of tenses in the two Greek verbs implies that they first held their peace, and then began a continuous utterance of praise. The fact was obviously one of immense importance in its bearing on the question at issue between St. Paul and the Judaisers, of which St. Luke had seen so much and which he sought, by his narrative, to settle. Not only had the first step in the free admission of the Gentiles been taken by the chief of the Apostles, and under direct guidance from above, but it had received the formal approval of the Apostles and other members of the Church of the Circumcision at Jerusalem. The Judaisers, in opposing St. Paul, were acting against the Church from which they pretended to derive their authority.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Held their peace Luke’s word is carefully significant, , they became still, as silent but not satisfied. They evaded the offensive point in the matter, and for the fact that there was repentance conceded to the Gentiles somehow they glorified God. The exact how is a matter postponed until the popular tide of the Church may turn.
Granted repentance Note on Act 5:31.
Fuente: Whedon’s Commentary on the Old and New Testaments
And when they heard these things, they held their peace, and glorified God, saying, “Then to the Gentiles also has God granted repentance unto life.” ’
Those who heard his words could, given the circumstances, find nothing to say against what Peter had done. Thus they acknowledged that they had nothing against it. Rather they glorified God in that He had clearly also granted to these Gentiles ‘repentance unto life’. They acknowledged that these uncircumcised Christian Gentiles had in this case clearly been placed by God in the same bracket as the Christian Jews without a requirement for circumcision, and if God could accept them in this way how could they deny them?
They would realise that their decision opened up new horizons. Indeed the result was that for some of them a whole new world unexpectedly opened up, and Christ’s commission suddenly took on a new meaning. Now it became clear to them that the Gentiles also had to be reached for Christ without their being required to become Jewish proselytes, for no such requirement had been made concerning Cornelius and his companions. ‘To the uttermost part of the earth’ now took on a new meaning. It would take some thinking through but they recognised that the result could only be inevitable, for God had spoken.
This fact was probably not, however, accepted by all who were present, and even less by many who were not present. Many Jerusalem Christians were still devout Pharisees, or had been connected with other deeply religious sects such as the Essenes or the Qumran community, and they were thus very much involved in Jewish traditions. That is why it would turn out in the future that many of them were not willing to accept the Apostolic authority on these matters. They would come to the final conclusion that the Apostles were wrong, and that, as Galileans (who were notoriously slack on such matters), the Apostles were going too far. They were still far too attached to the regulations and ordinances of Judaism to relinquish them because of Peter’s experience, and they would later come to be called the Judaisers. This was because they would continue to demand that all who became Christian should be circumcised and become genuine proselytes, observing all their strict regulations. They would even later travel throughout the Roman empire and beyond, visiting churches that others had evangelised and seeking to bring them to their way of thinking, causing Paul a great deal of trouble.
Fortunately James, the Lord’s brother, who was highly regarded in the Jerusalem church by both sections (and by Jews in Jerusalem as well), and was one of its leading elders (bishops), on the whole agreed with the Apostles about the acceptance of Gentiles without circumcision, although still holding to the need for Jewish Christians to hold firmly to the Law, and still backing the offering of sacrifices in the Temple. Such a view could survive as long as Jewish and Gentile churches were kept apart. But it could not go on surviving continual contact. It mainly, however, ceased to be an issue after the destruction of the Temple, although even after that a small group of strongly Jewish Christians did continue to exist within the fellowship of the whole church. Their influential position, however, as the mother church, no longer then existed.
It was because of this emphasis that the influential Jerusalem church, once the Apostles had left there for good in order to carry out their commission, later became a kind of backwater, although always being highly regarded at a distance because of its antecedents. For it remained firmly entrenched in its incompatible position of being fully Jewish and yet Christian. Indeed had it not done so it would probably have found itself under constant persecution, for the Jews would not have tolerated in their holy city an openly Christian church of former Jews who had forsaken Judaism in order to belong to what became seen as a mainly Gentile religion. The Hellenistic Christians had already discovered this, and that without actually abandoning Judaism.
The unanimity found here would partly be due to the realisation of the fact, on the part of the more Jewish of them, that after all these Gentiles were God-fearers, and that the home Peter had entered and the meal he had partaken of could therefore with some confidence be seen as having satisfactorily conformed with the laws of cleanliness (or that as the one who had summoned them had been a Roman official he might have had little choice). While some would be unhappy that these Gentiles had not been required to be circumcised, they would have acknowledged that even Jews did accept God-fearers into their synagogues, and that therefore it was not unreasonable that Christian groups should accept them in the same way. And they no doubt hoped that anyway they would always remain a small minority. This is probably why at this stage they were prepared to make a slight concession. Once it later turned out not to be the case they would change their minds and become strident in their opposition.
Meanwhile, however, the Apostles themselves, and many of their supporters, had gained a new understanding and were moving towards the position of total acceptance of uncircumcised Gentiles as full and welcome members of the body of Christ without the necessity for circumcision. They were genuinely rejoicing in this new wonderful work of God, and would be ready for the next step when the news came through of what was happening in Syrian Antioch. What God had cleansed they must not call common.
Some who read this may ask, ‘this is all very well, but of what relevance is all this to us?’ The answer is simple. It brings to the forefront how much each of us has our own prejudices, prejudices which can work to make the truth conform to our own ideas. Each of us needs to ask ourselves constantly, how much are my beliefs the result of prejudice? Are my prejudices preventing me from a full understanding of the truth and a full appreciation of the views of others? Do my prejudices shape the meaning of the word of God for me, or am I letting the word of God remove my prejudices?
Fuente: Commentary Series on the Bible by Peter Pett
Act 11:18. When they heard these things, &c. When they had heard St. Peter’s apology, they were silent, and acquiesced, turning their accusations of theapostle into praise and thanksgiving to Almighty God, who had granted unto the devout Gentiles, through Jesus Christ his Son, all the privileges of the gospel; and had received them into the Christian church equally with the believing Jews, without their being first circumcised and brought into subjection tothe whole law of Moses. But though these particular persons now acquiesced, yet this was the foundation of the grand controversy in the apostolic age; for we shall find, as the history proceeds, that it broke out again with respect to the devout Gentiles, ch. 15: and was afterwards extended to the converts from among the idolatrous Gentiles, as appears from most of St. Paul’s epistles: and the attentive reader will there find, how very difficult it was to allay the prejudices of the Jews and Jewish Christians against the admission of the Gentiles, unless they would first, according to the Jewish phrase, become proselytes of righteousness, and of course be circumcised.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1770
LIFE GRANTED TO THE GENTILES
Act 11:18. Then hath God also to the Gentiles granted repentance unto life.
HERE we have an account of an event in which we all are deeply interested. The opening of the door of salvation to the Gentiles. Peter was the honoured instrument employed. To him our blessed Lord had given the keys of the kingdom of heaven, that he might open it both to Jews and Gentiles. To the Jews he had opened it, on the day of Pentecost: and now, after the lapse of six years, he opens it to the Gentiles also. In the words of my text we have,
I.
The fact acknowledged
A most remarkable fact it was. It was remarkable,
1.
In its attendant circumstances
[To enter fully into this subject, the preceding chapter, together with this, should be read throughout. Cornelius, a Roman centurion, a heathen, was favoured by Almighty God with a vision; and an angel was sent from heaven, to instruct him where to send for one who was enabled and authorized to preach unto him the way of salvation. The next morning, Peter also had a vision vouchsafed to him, in order to remove his scruples about going to a heathen. And, when he was musing upon the import of this vision, the servants of Cornelius arrived, having come a days journey to request a visit from him; and the Spirit of God expressly enjoined him to comply with their solicitations. Accordingly, he went: and, having been informed by Cornelius by what authority his presence had been desired, he preached the Gospel to him and to his friends: and the Holy Ghost descended on the whole company, in confirmation of the word delivered, and marked them out as proper subjects to be received into the Church by baptism. Accordingly, Peter commanded them to be baptized: and, after a few days abode with his new converts, left them, and went up to Jerusalem. Nor was the fact less remarkable,]
2.
In its issue
[A rumour of these events had already reached Jerusalem: and the Church there, with all the Apostles at their head, being filled with indignation against Peter for going in to one that was uncircumcised, and eating with him, demanded of him the reasons for so extraordinary a conduct. Upon this, he reported to them all that had occurred, both respecting the vision given to Cornelius, and that vouchsafed to himself; and particularly the descent of the Holy Spirit upon them all, precisely as on the Apostles themselves on the day of Pentecost. This convinced them, that what he had done was of Divine appointment; and that God had to the Gentiles also, no less than to the Jews, granted repentance unto life. The fact was now unquestionable; and they could not but acknowledge it.]
But, to enter into the true spirit of the words, we must notice in them,
II.
The surprise manifested
The Apostles, even after an interval of six years, had no idea of the extension of the Gospel to the Gentiles
[They had, by the law of Moses, been taught to regard the uncircumcised Gentiles as unclean, and to avoid all needless connexion with them. The whole ceremonial law was intended as a kind of partition wall between them and the Gentiles. And even the Lord Jesus Christ himself had declared, that he was not sent but unto the lost sheep of the house of Israel; and that he could not take the childrens bread, and cast it unto dogs, which was deemed the proper appellation of the heathen. And when he had sent out his seventy Disciples, he gave them an especial commandment, Into any city of the Samaritans enter ye not. How then could Peter, with any propriety, go to a heathen family, and take up his abode with them? True, the circumstances, which he had related, justified his procedure: but still it was unaccountable, that God should so vary his dispensations, after having confined his revelation to the descendants of Abraham for two thousand years, and left all the heathen world in darkness and in the shadow of death during the whole of that period.]
But now, to their utter amazement, the wall of partition between them and the Gentiles was thrown down
[That it was so, admitted of no doubt. But still, the reasons of this dispensation they could not yet see. True, the Lord Jesus had said to them, Go into all the world, and preach the Gospel to every creature. But they supposed this could only refer to the Jews, who were dispersed among the Gentiles, it never could refer to the Gentiles themselves. They could never be placed on a level with the descendants of Abraham; or be made to inherit the blessings of the Abrahamic covenant: they who were strangers and foreigners could never be made fellow-citizens with the saints and of the household of God. Yet so it was; and they could not contradict it: and therefore, in utter amazement, they cried, Then hath God to the Gentiles also granted repentance unto life. How it is, we know not; but that so it is, we are sure: since the account now given us has confirmed it, beyond a possibility of doubt.]
We see, however, yet further, in these words,
III.
The approbation expressed
In this light, beyond a doubt, they are to be viewed
[The prejudices, which had so long blinded their eyes, were now removed: and a new principle of love sprung up in their hearts; so that they could welcome the accession of the Gentiles to their community, and the participation of the whole heathen world in the privileges which they themselves had so long exclusively enjoyed. Hence we are told, that they not only held their peace, but glorified God, saying, Then hath God to the Gentiles also granted repentance unto life.]
And in what light should they be viewed by us?
[Cornelius himself was not more interested in this event than we. To this event we look, as the period from whence to date all our privileges. From this time the Gospel was freely preached to the Gentiles; from amongst whom thousands of converts were made, yea, and millions also, insomuch that, in a few years, the whole Roman empire was filled with them. From that time has the Gospel been transmitted, till it has come even unto us: and we enjoy all its privileges and its blessings, as much as our hearts can wish. With what joy and gratitude, then, should we exclaim, To us Gentiles hath God granted repentance unto life! Yes, in this event we should contemplate our own interests, as well as those of Cornelius; and should mark with our most distinguished approbation the mercy thus freely vouchsafed to the whole world.]
But we must not confine our views of this passage to the event which then took place. We must get it repeated in our own persons, and experienced in our own souls
We need salvation no less than Cornelius and his company
[Cornelius was of a most lovely character; and though not enlightened by the Gospel, was doubtless eminently distinguished by a preparatory work of God upon his soul, and admirably fitted for a reception of the Gospel by the grace of God [Note: Act 10:2; Act 10:4.]. Yet it was by the Gospel only that he was to be saved [Note: ver. 14.]; since, whatever preparatory attainments a man may have, there is no name given under heaven whereby any man can be saved, but the name of Jesus Christ. Know then, brethren, all of you without exception, that ye must know Christ, before ye can be interested in his salvation ]
And this salvation ye must seek through Gods appointed ordinances
[God has set apart an order of men on purpose to instruct the world. He could have communicated the knowledge of salvation to Cornelius, as easily as he could direct him where to find an authorized instructor. But he would rather accumulate vision upon vision, and miracle upon miracle, to honour his own appointed ordinances, than convey the knowledge of eternal life in the neglect of them. Accordingly, Cornelius sent a whole days journey to get instruction from Peter; and Peter went a whole days journey to impart it to one single family: from whence we learn, that no pains are to be spared, either in seeking or imparting divine knowledge; and that the more strictly we adhere to Gods appointed methods of obtaining it, the more confidently we may hope to succeed in our endeavours.]
But you must seek it with becoming humility
[Behold the posture of Cornelius and his company: Now are we all here present before God, to hear all things that are commanded thee of God [Note: Act 10:33.]. This is the state of mind in which you also, my brethren, are to come up to the house of God. You are not to come from mere form, or from curiosity; nor are you to come with a mind clouded by prejudices or prepossessions. You are to come with docile minds, ready to receive, as from God, all that God speaks to you by us, so far as it accords with his written word. You must come also with a determination, through grace, to embrace it all without gainsaying, and to obey it all without reserve.]
And we have the same instruction for you as was communicated by Peter to that assembly
[We preach peace to you by Jesus Christ [Note: Act 10:36.]; and declare, that, as there is no reconciliation with God but through his atoning blood, so all that believe in him shall be justified from all things. In confirmation of this, we appeal to every part of the inspired volume, shewing, that to Him give all the prophets witness, that, through the name of Christ, whosoever believeth in him shall receive the remission of sins [Note: Act 10:43. with 13:38, 39.].]
And to this will the Holy Spirit bear witness, as in the case before us
[He will not, indeed, impart miraculous powers, as in that day; but he will give testimony to the truth that Christ is a Saviour, an all-sufficient Saviour, to all who call upon him [Note: Act 10:44.]: he will seal it upon the heart, and will render it the means of comforting and sanctifying the souls of all who truly receive it.]
But we must repent, even as Cornelius and his associates did
[Though life is not by repentance, but by Jesus Christ, there is no life to the impenitent. Life and repentance are never separated in the dispensations of God; nor can they be separated in our experience. Even though we have been as exemplary as ever Cornelius was, we are yet sinners; and must abase ourselves before God, as deserving of his wrath and indignation: and must flee to Christ for refuge, as to the one hope that is set before us.]
To God, however, we must look to vouchsafe us this gift
[You cannot but see how it was granted to them, in every stage of its progress. The first intimation to Cornelius that he needed a Saviour, was given him in the vision; and the direction where to send for instruction was given by an angel of God; even the name of the person, and the town where he dwelt, and the very house where he lived. All the obstacles which were in the way were removed by the vision to Peter: and the words were put into the mouth of Peter, whereby Cornelius and his house were to be saved [Note: ver. 14.]: and the whole was applied by the Holy Spirit to their soul?. Thus, then, must you also look unto God, to instruct your minds, and to impress the truth with effectual energy upon your souls. Do but this, my brethren; and, as it was said with rapture by the Church at Jerusalem, Behold, God hath unto the Gentiles granted repentance unto life! so shall it now be said amongst the angels of God in heaven: Behold, God hath to that assembly granted repentance unto life. Yes, those benevolent beings, though in the very presence of God, rejoice over one sinner that repenteth. O that they may have joy over you, my brethren, this day! and may God be glorified in every one of you, to all eternity, for Christs sake! Amen, and Amen.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
Ver. 18. They held their peace ] And by their silence showed they were satisfied: as did Jonah, by shutting up his prophecy in silence, and giving God the last. It is easier to deal with 20 men’s reasons than with one man’s will. Convince a humble man of his error or passion, and he will yield presently; whereas a proud opinionist stands as a stake in the midst of a stream; lets all the good reason you can allege pass by him, but he stands where he was. “Nay, but we will have a king,” &c. “The word that thou speakest unto us in the name of the Lord, we will not hear.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18. ] [ is more than . has the effect of insulating the sentence, q.d. whatever may be the consequences, or however mysterious the proceeding to us, this at least is plain, that God &c. Compare Mat 7:20 , ‘therefore, whatever they profess , from their fruits,’ &c.: and the other reff.: and see Hartung’s chap. on in his Partikellehre, vol. i. p. 344, ff.]
] to be taken with , not with alone, which would be more probably , hath given unto the G. also repentance, that they may attain unto life . The involved position of the words in the present text is quite in St. Luke’s manner.
Fuente: Henry Alford’s Greek Testament
Act 11:18 . , cf. Act 21:14 and Luk 14:3 , so in LXX, Neh 5:8 (Job 32:6 , Hebrew different); also in a different sense in Luk 23:56 , 1Th 4:11 , only in Luke and Paul in N.T. , see critical notes, imperfect of continuous action the writer about to pass to other things thus depicts the state of things which he leaves, cf. Act 8:3 (Blass). , see critical notes.
Fuente: The Expositors Greek Testament by Robertson
When they heard = Now, having heard.
held their peace = ceased, as in Act 21:14. See Luk 14:4; Luk 23:56. 1Th 4:11.
also to the Gentiles = to the Gentiles also. This and Act 11:3 shows that Cornelius was not a proselyte.
granted = given.
repentance. Greek. metanoia. App-111.
unto. Greek. eis. App-104.
life. Greek. zoe. App-170.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] [ is more than . has the effect of insulating the sentence, q.d. whatever may be the consequences, or however mysterious the proceeding to us, this at least is plain, that God &c. Compare Mat 7:20, therefore, whatever they profess, from their fruits, &c.: and the other reff.: and see Hartungs chap. on in his Partikellehre, vol. i. p. 344, ff.]
] to be taken with , not with alone, which would be more probably , hath given unto the G. also repentance,-that they may attain unto life. The involved position of the words in the present text is quite in St. Lukes manner.
Fuente: The Greek Testament
Act 11:18. , they glorified) A sign of firm (entire) assent.-, so then) It was not immediately evident to the Jews, that salvation was about to come also to the Gentiles: now, when it has come to them, the holy admiration of believers is the greater in proportion: , so then, expresses full approbation. This repentance denotes the whole mention of their spiritual state, and is a token and sample of the conversion of all nations.-, has given) A great gift: ch. Act 5:31, note. [(Though it is a matter of joy, not sadness, it is a thing) which truly the world is exceedingly afraid of.-V. g.]- , unto life) For where forgiveness of sins is, there life is. [Eze 18:23.]
Fuente: Gnomon of the New Testament
they held: Lev 10:19, Lev 10:20, Jos 22:30
and glorified: Act 15:3, Act 21:20, Isa 60:21, Isa 61:3, 2Co 3:18, Gal 1:24
hath: Act 11:1, Act 13:47, Act 13:48, Act 14:27, Act 22:21, Act 22:22, Rom 3:29, Rom 3:30, Rom 9:30, Rom 10:12, Rom 10:13, Rom 15:9-16, Gal 3:26, Gal 3:27, Eph 2:11-18, Eph 3:5-8
granted: Act 3:19, Act 3:26, Act 5:31, Act 20:21, Act 26:17-20, Jer 31:18-20, Eze 36:26, Zec 12:10, Rom 10:12, Rom 10:13, Rom 15:9, Rom 15:16, 2Co 7:10, 2Ti 2:25, 2Ti 2:26, Jam 1:16, Jam 1:17
Reciprocal: Isa 11:10 – to it shall Isa 42:1 – he shall Eze 47:22 – and to the strangers Mat 3:2 – Repent Mat 4:17 – Repent Mat 8:11 – That Mat 9:13 – but Mat 12:18 – and he Mar 6:12 – preached Mar 7:28 – yet Luk 2:20 – General Luk 14:23 – Go Luk 15:10 – one Luk 18:43 – followed Luk 24:47 – that Joh 7:35 – teach Act 15:23 – brethren Act 17:30 – but Act 26:20 – repent Act 28:28 – sent Rom 2:9 – of the Jew Rom 6:17 – But 1Co 3:6 – God 2Co 9:13 – they Phi 1:6 – begun Col 1:6 – knew 1Th 2:16 – Forbidding 1Ti 1:15 – worthy Heb 6:1 – repentance Heb 6:9 – things
Fuente: The Treasury of Scripture Knowledge
THE NATURE OF REPENTANCE
Then hath God also to the Gentiles granted repentance unto life.
Act 11:18
There is a repentance which is not unto life. Godly sorrow worketh repentance to salvation, not to be repented of, but the sorrow of the world worketh death.
I. What is true repentance?The Greek word has four stages of meaning, which bring before us clearly the thing itself.
(a) After-thought or reflection.
(b) Change of Mind.
(c) Change of Feeling.
(d) Change of Life.
II. How is this repentance related to Life? Repentance unto life.
(a) Repentance is an expression of lifea sign that the soul has begun to live. Those who are dead in sin experience no godly sorrow.
(b) Repentance is the germ of life.It is not only a sign of life, but a prophecy and pledge of richer, fuller life. It leads to the assurance of Gods favour, and that is life; to the enjoyment of His loving-kindness, and that is better than life.
III. In what sense is repentance granted by God?Then hath God also to the Gentiles granted repentance, etc.
(a) Not in any sense which removes it from the sphere of human obligation, or makes it other than the free act of the sinner. The prophets, John the Baptist, the Lord Jesus Christ, and the Apostles, all commanded men to repent: they always spake of it as a duty. Further, he who has done the wrong is the only one who can truly repent of the wrong. Repentance is pre-eminently a personal, lonely, spiritual operation.
(b) But by including men within the scope of His redeeming purposes, and granting them Gospel privileges. This was certainly to a very great extent the meaning of the Church at Jerusalem in our text. So now in a very important sense God grants repentance unto a man when He brings him within the reach of Gospel influences.
(c) By the agency of His Spirit on the heart. It was so with the Gentiles here spoken of (Act 11:15-17). There is a mysteriousness about the awakening of penitence which leads one to exclaim, By the grace of God I am what I am. The renewed spirit delights to trace all good to God.
Illustration
Repentance means a changed mind, an altered ruling purpose, a new way of looking at things. This change of mind affects the whole judgment, intention, spirit of our being. It implies a turning about in the direction, the drift of a mans innermost life. If he regarded the world, before repentance, as a place merely to get the greatest amount of bodily pleasure in, after repentance he will regard it as the place to get the greatest amount of goodness in; he repents of his sensuality. If he looked upon it before as only a shop for making money, afterwards he will look upon it as a mission-field for cultivating righteousness; he repents of his sordidness. If he treated his position before as only a dressing-room for ostentation, he will afterwards treat it as a vineyard for honest and useful labour; he will repent of his vanity and idleness. If he esteemed men and women before only as beings made to promote his comfort and advance his interests, he will afterwards esteem them as beings that he is to comfort, and whose interests he is to serve; he will repent of his cupidity and selfishness. And so through the whole circle of virtues and vices. His inmost purpose is changed. Literally, he thinks the other way.
Fuente: Church Pulpit Commentary
8
Act 11:18. The brethren showed the right spirit when Peter presented the facts to them. They did not merely give a reluctant agreement, but gave God the glory for what he had bestowed on the Gentiles. Granted repentance unto life means God gave the Gentiles the chance to repent (reform their lives), with the promise of forgiveness of sins.
Fuente: Combined Bible Commentary
Act 11:18. They held their peace, and glorified God. The climax of this history is most beautiful. Probably there was a solemn pause, when Peter ceased to speak. But not only did they acquiesce in that to which no reply could be given, but they broke out into praise and thanksgiving. It was a noble example of candour, generosity, and charity; and though there was vacillation afterwards and dispute on the very point here at issue, this does not detract from the great and instructive lesson of this scene.
Then hath God granted. This seems to imply that after the silence there was a sudden exclamation and cry of joy.
Repentance unto life. When the grace of repentance is given, spiritual life is the result.
Fuente: A Popular Commentary on the New Testament
18. The effect of these influences was the same upon them that it had been upon Peter. (18) “When they heard these things they held their peace, and glorified God, saying, Then has God to the Gentiles also granted repentance in order to life.” So greatly are their hearts enlarged, that they now glorify God for the very things on account of which they had just been censuring Peter.
We have, in this incident, an exhibition of the actual method by which the minds of Christians were enlightened, and their hearts enlarged. We see that Peter was first enlightened by a combination of facts, visions, and words, so as to understand the will of God in the matter, and that through this enlightened understanding he was made to feel the weight of divine authority. Although the Spirit of God dwelt in him continually, and imparted ideas to his understanding directly, yet, when his heart was to be relieved from an injurious prejudice, the end was accomplished by means of ideas communicated to his understanding. Thus the case stands with Peter, who occupies the position of an original recipient of truth.
With the brethren in Jerusalem, who occupied the exact position toward this particular subject which we do to all revealed truth, there is this difference, that all the influence, both upon the understanding and the emotional nature, exerted in their case, reached them through Peter’s words. Still, the influence was not inherent in the words, but in the facts of which the words were the medium of communication. Moreover, the facts had such an influence only because they indicated the will of God. It was then, at last, the moral power of God, embodied in the facts reported by Peter, but brought to bear through the words of Peter, which so changed their hearts. They had only to believe what Peter reported, in order to feel this power. If they had retained their prejudice after this, they would have felt that they were resisting God.
In precisely this way the converting and sanctifying influence of the Holy Spirit reaches the hearts of men now. We do not have direct communication with heavenly beings, as Peter had, but, like the brethren in Jerusalem, we hear from his lips, and the lips and pens of other original recipients, the same truth which affected their minds and hearts, and we find ours affected by it in the same way. When we resist, we are resisting not Peter and Paul, but the Holy Spirit, by whom they spoke and wrote. The fact that the Holy Spirit dwells in us is no proof that his action upon our moral sentiments is direct or immediate; for he dwelt in Peter, and in the apostles who arraigned Peter; yet his action upon even their hearts was mediate, through ideas communicated. He who asserts for us a species of spiritual influence which was not exerted even upon the apostles and other inspired me, is, to say the least, a daring speculator.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
18. And hearing these things they glorified God saying, Then has God granted unto the Gentiles repentance unto life. The reason why there is much spurious repentance is because it is mans work, the true repentance being the fruit of the Holy Spirit; He alone can give it. When God gives repentance, salvation invariably supervenes.
Fuente: William Godbey’s Commentary on the New Testament
11:18 {2} When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
(2) Those who ask a question of the truth which they do not know, ought to be quietly heard, and must also quietly yield to the declaration of the truth.
Fuente: Geneva Bible Notes
The verdict of Peter’s critics 11:18
Peter’s explanation was satisfactory to his critics. His Jewish brethren agreed that God was saving Gentiles simply by faith in Jesus Christ just as He was saving Jews and that they should no longer regard Gentiles as "unclean." They recognized and yielded to God’s initiative in this event.
"The word ’repentance’ summarizes Cornelius’ conversion in Acts. ’Repentance’ can be a summary term for conversion stressing that a change of orientation has taken place when one believes. Faith stresses what the object of belief is. Faith is directed toward a Person, namely, Jesus. Repentance stresses what belief involves in that it is a change of mind or of orientation from oneself and his own works to a reliance on Jesus to save him. The repentant man of faith recognizes that, as the hymnwriter puts it, his ’hope is built on nothing less than Jesus’ blood and righteousness’ and that he is to ’wholly lean on Jesus’ name.’ Metanoeo (’to repent’) is used in Act 2:38; Act 3:19 to call Jewish audiences to come to Jesus, and it is used in the same way in Act 17:30; Act 26:20 to describe the call to or response of Gentiles. Metanoia (’repentance’) is the summary term of the Great Commission in Luk 24:47. It is also used in salvation contexts in Act 5:31 (to Jews); Act 11:18 (of Cornelius); Act 20:21 (of Jews and Gentiles who believe on the Lord Jesus); and Act 26:20 (in Paul’s message to Jews and Gentiles)." [Note: Bock, "Jesus as . . .," p. 154.]
It is clear, however, that not all of those who accepted Peter’s explanation also understood the larger issue. Probably few of them did. The larger issue was that God had created a new entity, the church, and that He was dealing with humankind on a different basis than He had for centuries. Those whom God accepted by faith in Christ were now under a new covenant, not the old Mosaic Covenant, so they did not need to continue to observe the Mosaic Law. It was no longer necessary for Gentiles to come to God through Judaism or to live within the constraints of Judaism. Opposition to this larger issue, the implications of what happened in Cornelius’ home, cropped up later (Act 15:1; cf. Gal.). Even today many Christians do not understand the implications of this change and their application in daily life.
"It is clear that Christianity was accepted [by Peter’s critics] as a reformed Judaism, not as Judaism’s successor." [Note: Blaiklock, p. 97.]
Whereas the Jewish Christians in Jerusalem did come to agree with Peter, non-Christian Jews did not. They still regarded Gentiles as outside the pale of God’s favor. The Christian Jews’ new attitude toward Gentiles on the one hand had opened them to the Gentiles. However it also resulted in non-Christian Jews excluding Christian Jews increasingly from the life of Judaism.
"Even though Peter does not convert the first Gentile [in Acts, i.e., the Ethiopian eunuch], the Cornelius episode is a breakthrough for the Gentile mission. The conversion of the Ethiopian was a private and isolated event that had no effect. The conversion of Cornelius has consequences in the following narrative, as the reference back to it in Acts 15 makes clear. It is a breakthrough not simply because Peter and the Jerusalem church now accept Gentiles for baptism but also because they recognize the right of Jewish Christians to freely associate with Gentiles in the course of their mission." [Note: Tannehill, 2:137.]