Acts 11:2 kjv
And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
Acts 11:2 nkjv
And when Peter came up to Jerusalem, those of the circumcision contended with him,
Acts 11:2 niv
So when Peter went up to Jerusalem, the circumcised believers criticized him
Acts 11:2 esv
So when Peter went up to Jerusalem, the circumcision party criticized him, saying,
Acts 11:2 nlt
But when Peter arrived back in Jerusalem, the Jewish believers criticized him.
Acts 11 2 Cross References
| Verse | Text | Reference |
|---|---|---|
| Acts 10:45 | And they of the circumcision which believed... astonished... that on the Gentiles also was poured out the gift of the Holy Ghost. | Initial astonishment at Gentile inclusion |
| Acts 10:47 | Can any man forbid water, that these should not be baptized...? | Peter's justification for Gentile baptism |
| Acts 11:1 | And the apostles and brethren... heard that the Gentiles had also received the word of God. | News preceding the confrontation |
| Acts 11:3 | Saying, Thou wentest in to men uncircumcised, and didst eat with them. | Specific charge against Peter |
| Acts 15:1 | ...certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised... ye cannot be saved. | Wider resurgence of the circumcision debate |
| Acts 15:5 | ...Pharisees which believed... it was needful to circumcise them, and to command them to keep the law of Moses. | Persistence of the circumcision party's view |
| Acts 15:7-9 | Peter rose up... God put no difference between us and them, purifying their hearts by faith. | Peter's defense at Jerusalem Council |
| Gal 2:11-14 | When Peter was come to Antioch, I withstood him to the face, because he was to be blamed. | Peter's later struggle with Jewish traditions |
| Gen 17:10 | This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. | Foundation of circumcision as covenant sign |
| Eph 2:14-16 | For he is our peace, who hath made both one, and hath broken down the middle wall of partition... | Christ abolishes barriers between Jew & Gentile |
| Rom 3:29-30 | Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also... | God is God of both Jew and Gentile |
| 1 Cor 7:19 | Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. | Ritual status made irrelevant by Christ |
| Gal 5:6 | For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. | Emphasizes faith, not ritual adherence |
| Is 56:6-7 | Also the sons of the stranger... I will bring to my holy mountain, and make them joyful in my house of prayer... | Prophecy of Gentile inclusion into God's people |
| Amos 9:11-12 | In that day will I raise up the tabernacle of David... that they may possess the remnant of Edom, and of all the heathen... | Prophecy cited by James in Acts 15 for Gentile inclusion |
| Joel 2:28-29 | And it shall come to pass afterward, that I will pour out my spirit upon all flesh... | Prophecy of universal outpouring of the Spirit |
| Phil 3:2-3 | Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, which worship God in the spirit... | Warning against those insisting on physical circumcision |
| Titus 1:10-11 | For there are many unruly and vain talkers and deceivers, specially they of the circumcision... | Paul addresses issues with circumcision party |
| Matt 28:19 | Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost... | Great Commission: discipleship for all nations |
| Acts 1:8 | ...ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. | Scope of apostolic mission extends to Gentiles |
| Col 3:11 | Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. | Unity in Christ transcends ethnic & ritual lines |
| Rom 10:12 | For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. | Equality of Jew and Gentile before God |
Acts 11 verses
Acts 11 2 Meaning
Acts 11:2 reveals that upon the Apostle Peter's return to Jerusalem from Caesarea, he faced immediate opposition and controversy from a specific group of believers known as "those of the circumcision." This group contended with him, challenging his actions regarding the recent conversion and baptism of Cornelius and his Gentile household, fundamentally disputing the inclusion of uncircumcised Gentiles into the Christian community without full adherence to Jewish law.
Acts 11 2 Context
Acts 11:2 follows immediately after the revolutionary events of Acts 10 and 11:1. In Acts 10, God divinely guided Peter through a vision concerning clean and unclean animals, preparing him to minister to Cornelius, a Roman centurion. This resulted in Cornelius and his entire household, Gentiles, receiving the Holy Spirit and being baptized without first converting to Judaism or being circumcised. News of this unprecedented event reached the predominantly Jewish-Christian church in Jerusalem, triggering concern and discontent. "Those of the circumcision" represented a significant faction within the early church who, while believing in Jesus as the Messiah, held firm to the enduring necessity of Jewish law, including circumcision, for all who wished to become part of God's covenant people. Their contention with Peter signals a profound theological and cultural crisis point, where the implications of the gospel's universal reach were actively being challenged and understood.
Acts 11 2 Word analysis
- And: A conjunctive that smoothly connects this event to the preceding narrative of Peter's mission to Cornelius, indicating a natural consequence or progression of events.
- when Peter: Refers to Simon Peter (Greek: Petros), the lead apostle. His prominent position in the early church made his actions highly scrutinized, especially on such a foundational matter.
- was come up: (Greek: anabanta) Implies physical ascent, as Jerusalem is geographically elevated, requiring one to "go up" to it from Caesarea. It also suggests a return to the spiritual and administrative center of the early church.
- to Jerusalem: The historical, spiritual, and ecclesiastical capital of Judaism, and where the nascent Christian church had its earliest and largest base of operations. Decisions made here held immense weight.
- they that were of the circumcision: (Greek: hoi ek peritomēs) A specific and conservative faction within the early Jewish-Christian community. These believers were fervent in their conviction that all Gentile converts to Christianity must undergo circumcision and adhere to Mosaic Law to be genuinely part of God's covenant people and fully saved. Their adherence reflected deep-seated Jewish identity and tradition.
- contended: (Greek: diekrinonto) An imperfect middle/passive verb, meaning they "were disputing," "were judging," "were contending with," or even "were accusing." It signifies an active, persistent, and serious disagreement, not a mere conversation, indicating a significant theological and doctrinal conflict that challenged Peter's authority and actions directly.
- with him: Indicates Peter as the specific target of their challenge, holding him accountable for his revolutionary engagement with the Gentiles.
Words-group analysis
- "And when Peter was come up to Jerusalem": This phrase establishes the setting of the confrontation, emphasizing Peter's return to the very heart of the early church where tradition and doctrine were most strongly guarded. The phrase "was come up" highlights Jerusalem's importance as the destination for such weighty matters.
- "they that were of the circumcision contended with him": This clearly identifies both the dissenting group (the conservative Jewish Christians who believed Gentile converts must be circumcised) and the nature of their action—a strong, sustained verbal dispute or challenge. It sets the stage for a critical theological debate regarding the terms of Gentile inclusion into the early Christian community.
Acts 11 2 Bonus section
- The opposition faced by Peter highlights that even divinely initiated paradigm shifts often require human explanation and justification within a community that holds cherished, long-standing beliefs.
- The "circumcision party" was not merely being obstinate; their beliefs stemmed from centuries of Jewish covenant identity, viewing circumcision as an indispensable mark of God's people (Gen 17). Peter's actions represented a profound challenge to their understanding of salvation history.
- Peter's willingness to go to Jerusalem and face the "contention" rather than dismiss his critics demonstrates humility and respect for the church's collective discernment, even when convinced of divine leading. It points to a value for unity and consensus in critical doctrinal matters.
- The word diekrinonto ("contended") can also imply a sense of "drawing a distinction" or "discriminating," possibly reflecting their struggle to reconcile the inclusion of "unclean" Gentiles with their inherited purity laws.
Acts 11 2 Commentary
Acts 11:2 encapsulates the formidable challenge the early church faced as it grappled with the implications of the gospel extending to Gentiles. Peter, despite his apostolic leadership and divine revelation, returned to Jerusalem to find himself an object of dispute from Jewish believers committed to Mosaic Law. This "circumcision party" believed that becoming a Christian inherently meant adopting Jewish customs, particularly circumcision, effectively making converts Jewish proselytes before being Christian. Their contention was a fundamental test for the universal nature of the gospel, forcing the nascent church to confront its inherited traditions against the Holy Spirit's innovative work. It underscored that God's grace could transcend cultural and ethnic boundaries, leading to an expanded understanding of God's covenant. This immediate resistance prepared the groundwork for larger discussions, ultimately culminating in the Jerusalem Council (Acts 15), where the Spirit-led affirmation of Gentile inclusion by faith would profoundly shape Christianity's future.