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1 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God. 2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, 3 Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, 5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: 6 Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 7 And I heard a voice saying unto me, Arise, Peter; slay and eat. 8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common. 10 And this was done three times: and all were drawn up again into heaven. 11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. 12 And the spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house: 13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; 14 Who shall tell thee words, whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. 16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. 17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? 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. 19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. 25 Then departed Barnabas to Tarsus, for to seek Saul: 26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. 27 And in these days came prophets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. 29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: 30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
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[AD 100] Josephus on Acts 11:26
And the tribe of Christians, so named from him [Jesus], are not extinct at this day.

Source: Antiquities of the Jews - Book XVIII, Chapter 3, Section 3
[AD 108] Ignatius of Antioch on Acts 11:26
Let us therefore prove ourselves worthy of that name which we have received. For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: "The people shall be called by a new name, which the Lord shall name them, and shall be a holy people." This was first fulfilled in Syria; for "the disciples were called Christians at Antioch," when Paul and Peter were laying the foundations of the Church.

Source: Epistle of Ignatius to the Magnesians
[AD 185] Theophilus of Antioch on Acts 11:26
Since, then, my friend, you have assailed me with empty words, boasting of your gods of wood and stone, hammered and cast, carved and graven, which neither see nor hear, for they are idols, and the works of men's hands; and since, besides, you call me a Christian, as if this were a damning name to bear, I, for my part, avow that I am a Christian,

Source: Theophilus to Autolycus, Book I, Chapter I
[AD 220] Tertullian on Acts 11:3
Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).

Source: On Modesty
[AD 253] Origen of Alexandria on Acts 11:16
The people received John, who was less than Christ. They reflected and thought, “Perhaps he is the Christ.” But they did not receive him who had come, who was greater than John. Do you want to know the reason? Recognize this: John’s baptism could be seen; the baptism of Christ was invisible. John said, “For I baptize you in water, but he who comes after me is greater than I. He will baptize you in the Holy Spirit and in fire.” When does Jesus baptize “with the Holy Spirit”? And again, when does he baptize “with fire”? Does he baptize at one and the same time “with Spirit and fire,” or at distinct and different times? He says, “But you will be baptized with the Holy Spirit not many days hence.” After his ascension into heaven, the apostles were baptized “with the Holy Spirit.” But Scripture does not record that they were baptized “with fire.”5At the Jordan River, John awaited those who came for baptism. Some he rejected, saying, “generation of vipers,” and so on. But those who confessed their faults and sins he received. In the same way, the Lord Jesus Christ will stand in the river of fire near the “flaming sword.” If anyone desires to pass over to paradise after departing this life and needs cleansing, Christ will baptize him in this river and send him across to the place he longs for. But whoever does not have the sign of earlier baptisms, him Christ will not baptize in the fiery bath. For it is fitting that one should be baptized in “water and the Spirit.” Then, when he comes to the fiery river, he can show that he preserved the bathing in water and the Spirit. Then he will deserve to receive in addition the baptism in Christ Jesus, to whom be glory and power for ages of ages. Amen.

Source: HOMILIES ON THE GOSPEL OF LUKE 24
[AD 253] Origen of Alexandria on Acts 11:25
Now it is good to read through the history what Jeremiah suffered among the people, in reference to whom he said, “I said: No more shall I speak or name the name of the Lord,” and again elsewhere, “I have unceasingly been an object of derision.” But whatever he also suffered at the hand of the reigning king of Israel has been written in his prophecy. But that those from among the people came frequently to stone even Moses has also been written, and the stones of that place were not his homeland, but those following him were, that is, the people, by whom he too was dishonored. And Isaiah is reported to have been cut up by the people. Now, if someone does not accept this report because it is found in the apocryphal Isaiah, let him believe in what is written in the letter to the Hebrews: “They were stoned, cut up, put to the test.” The “cut up” is referred to Isaiah, just as the verse “they were murdered by the sword” applies to Zechariah, who was murdered “between the temple and the altar,” as the Savior taught bearing witness, I believe, to a writing not contained in the shared and publicly accepted books but to one that is probably apocryphal. But they were dishonored by the Jews and went about “in sheepskins, in goatskins, impoverished, suffering tribulation” and the following. For “all who desire to live uprightly in Christ Jesus will suffer persecution.” Now it is probably because he learned that a prophet cannot have honor “in his homeland,” that Paul, having proclaimed the word in many other places, did not preach in Tarsus.

Source: COMMENTARY ON MATTHEW 10.18
[AD 395] Gregory of Nyssa on Acts 11:26
Our good Master, Jesus Christ, bestowed on us a partnership in his revered name, so that we get our name from no other person connected with us, and if one happens to be rich and well-born or of lowly origin and poor, or if one has some distinction from his business or position, all such conditions are of no avail because the one authoritative name for those believing in him is that of Christian. Now, since this grace was ordained for us from above, it is necessary, first of all, for us to understand the greatness of the gift so that we can worthily thank the God who has given it to us. Then, it is necessary to show through our life that we ourselves are what the power of this great name requires us to be. The greatness of the gift of which we are deemed worthy through the partnership with the Master becomes clear to us if we recognize the true significance of the name of Christ, so that, when in our prayers we call upon the Lord of all by this name, we may comprehend the concept that we are taking into our soul.… Paul, most of all, knew what Christ is, and he indicated, by what he did, the kind of person named for him, imitating him so brilliantly that he revealed his own Master in himself, his own soul being transformed through his accurate imitation of his prototype, so that Paul no longer seemed to be living and speaking, but Christ himself seemed to be living in him. As this astute perceiver of particular goods says, “Do you seek a proof of the Christ who speaks in me?” and, “It is now no longer I that live but Christ lives in me." This man knew the significance of the name of Christ for us, saying that Christ is the “power of God and the wisdom of God.” And he called him “peace,” and “light inaccessible” in whom God dwells, and “sanctification and redemption,” and “great high priest,” and “passover,” and “a propitiation” of souls, “the brightness of glory and image of substance,” and “maker of the world,” and “spiritual food,” and “spiritual drink and spiritual rock,” “water,” “foundation” of faith, and “cornerstone,” and “image of the invisible God,” and “great God,” and “head of the body of the church,” and “the firstborn of every creature,” “firstfruits of those who have fallen asleep,” “firstborn from the dead,” “firstborn among many brothers,” and “mediator between God and humanity,” and “only begotten Son,” and “crowned with glory and honor,” and “lord of glory” and “beginning” of being, speaking thus of him who is the beginning, “king of justice and king of peace,” and “ineffable king of all, having the power of the kingdom,” and many other such things that are not easily enumerated. When all of these phrases are put next to each other, each one of the terms makes its own contribution to a revelation of what is signified by being named after Christ, and each provides for us a certain emphasis. To the extent that we take these concepts into our souls, they are all indications of the unspeakable greatness of the gift for us. However, since the rank of kingship underlies all worth and power and rule, by this title the royal power of Christ is authoritatively and primarily indicated (for the anointing of kingship, as we learn in the historical books, comes first), and all the force of the other titles depends on that of royalty. For this reason, the person who knows the separate elements included under it also knows the power encompassing these elements. But it is the kingship itself that declares what the title of Christ means.
Therefore, since, thanks to our good Master, we are sharers of the greatest and the most divine and the first of names, those honored by the name of Christ being called Christians, it is necessary that there be seen in us also all of the connotations of this name, so that the title be not a misnomer in our case but that our life be a testimony of it. Being something does not result from being called something. The underlying nature, whatever it happens to be, is discovered through the meaning attached to the name.

Source: ON PERFECTION
[AD 407] John Chrysostom on Acts 11:28
"And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Caesar." "By the Spirit," it says: for, that they may not imagine that this was the reason why the famine came, namely, because Christianity was come in, because the demons were departed, the Holy Ghost foretells it: this, however, was nothing wonderful, for in fact Christ predicted it. Not this was the reason, else this must have been the case from the beginning: but it was because of the evils done to the Apostles - and God had borne long with them; but, when they pressed upon them, a great famine ensues, betokening to the Jews the coming woes.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:28
But it is predicted, that they might be prepared beforehand for almsgiving. "Unto the brethren which dwelt in Judaea;" for they were enduring great hardships, but before this, they were not suffering from famine.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:19
The persecution turned out to be no slight benefit as "to them that love God all things work together for good." If they had made it their express study how best to establish the Church, they would have done no other thing than this - they dispersed the teachers. Mark in what quarters the preaching was extended. "They travelled," it says, "as far as Phenice and Cyprus and Antioch; to none however did they preach the word but to Jews only." Dost thou mark with what wise purposes of Providence so much was done in the case of Cornelius? This serves both to justify Christ, and to impeach the Jews. When Stephen was slain, when Paul was twice in danger, when the Apostles were scourged, then the Gentiles received the word, then the Samaritans.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:19
"Now they which were scattered abroad," etc. and not as we who pass our time in lamentations and tears, in our calamities; but with more fearlessness they passed their time, as having got to a distance from those hindering them, and as being among men not afraid of the Jews: which also helped. And they came to Cyprus, where they had the sea between them, and greater freedom from anxiety: so they made no account of the fear of men, but still they gave the precedence to the regard of the Law: "they spake to Jews only."

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:29
"Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea." Mark how the famine becomes to them the means of salvation, an occasion of alms-giving, a harbinger of many blessings. And so it might have been to you, one may say, if you were so minded, but ye would not.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:29
They did not wait for the famine to come, but before this they sent: "according as each had the ability." And observe, among the Apostles, others are put in charge with this trust, but here Paul and Barnabas. For this was no small order of Providence. Besides, it was the beginning, and it was not fit they should be offended.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:29
"As each had the ability, they sent." But now, none does this, although there is a famine more grievous than that. For the cases are not alike, for all to bear the calamity in common, and, while all the rest abound, for the poorer to be famishing. And the expression shows that the givers also were poor, for, it says, "as each of them had the means." A twofold famine, even as the abundance is twofold: a severe famine, a famine not of hearing the word of the Lord, but of being nourished by alms. Then, both the poor in Judea enjoyed the benefit, and so did those in Antioch who gave their money; yea, these more than those.

Source: Homily on Acts 25
[AD 407] John Chrysostom on 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." Do you mark that it all came of Peter's discourse, by his admirably skilful way of relating the facts? They glorified God that He had given repentance to themselves also: they were humbled by these words. Hence was the door of faith opened thenceforth to the Gentiles.

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:18
Whence being at last afraid, "they held their peace and glorified God." It was not possible for me to hinder - a forcible plea indeed, and such as might well put them to shame.

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:12
"And the Spirit bade me go with them, nothing doubting." Do you mark that it is to the Spirit the enacting of laws belongs!

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:26
"And when he had found him, he brought him to Antioch." Verily this is the reason why it was there they were appointed to be called Christians, because Paul there spent so long time! "And it came to pass, that a whole year they assembled themselves with the Church, and taught much people. And the disciples were first called Christians at Antioch." No small matter of praise to that city! This is enough to make it a match for all, that for so long a time it had the benefit of that mouth, it first, and before all others: wherefore also it was there in the first place that men were accounted worthy of that name.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:26
Do you observe the benefit resulting to that city from Paul, to what a height that name, like a standard, exalted it? Where three thousand, where five thousand, believed, where so great a multitude, nothing of the sort took place, but they were called "they of the way:" here they were called Christians.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:26
Paul also preaches, and is no longer compelled to flee. And it is well ordered, that not they speak of the famine, but the prophets. The men of Antioch also did not take it amiss that they sent not the Apostles, but were content with their teachers: so fervent were they all for the word.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:13-14
"And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved." And he does not mention the words spoken by the Angel to Cornelius, "Thy prayers and thine alms are come up for a memorial before God," that he may not disgust them; but what says he? "He shall tell thee words, whereby thou and all thy house shall be saved:" with good reason this is added. Also he says nothing of the man's fitness. "The Spirit," he might say, "having sent me, God having commanded, on the one part having summoned me through the Angel, on the other urging me on, and solving my doubt about the things, what was I to do?" He says none of these things, however: but makes his strong point of what happened last, which even in itself was an incontrovertible argument.

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:20
"But some of them were men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks, preaching the Lord Jesus:" for it is likely both that they could now speak Greek, and that there were such men in Antioch.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:20
"But there were in Antioch certain men of Cyprus and Cyrene:" these, of all others, least cared for the Jews: "who spake unto the Greeks, preaching the Lord Jesus." Probably it was because of their not knowing Hebrew, that they called them Greeks. And they did not say, "What, we, Cyrenians and Cyprians, to attack this splendid and great city!" but trusting in the grace of God, they applied themselves to the work of teaching, nor did these Gentiles themselves think scorn to learn anything of them.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:22
"Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch." What may be the reason that, when such a city received the word, they did not come themselves? Because of the Jews. But they send Barnabas. However, it is no small part of the providential management even so that Paul comes to be there. It is both natural, and it is wisely ordered, that they are averse to him, and so that Voice of the Gospel, that Trumpet of heaven, is not shut up in Jerusalem.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:22
Mark how by small means all is brought about: mark the preaching how it spreads: mark those in Jerusalem, having like care for all, holding the whole world as one house. "They heard that Samaria had received the word, and" to Samaria they send the Apostles: they heard what had befallen at Antioch, and to Antioch they send Barnabas: they also send again, and these prophets. For the distance was great, and it was not meet the Apostles at present should separate from thence, that they might not be thought to be fugitives, and to have fled from their own people.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:4
The words were not those of the prudent Peter but of the Spirit. And in his defense he showed God as the absolute author and himself as the author of nothing. He said what he did in his ecstasy, “I was in the city of Joppa, and he showed the vessel, as I have said before; and again he said and I did not hear. The Spirit ordered me to leave, and so, after leaving, I did not run. I said that God had sent me, and so I did not baptize after these things, but again God did everything. God himself baptized, not I.”

Source: CATENA ON THE ACTS OF THE APOSTLES 11.4
[AD 407] John Chrysostom on Acts 11:4
But not so does Peter frame his defence: for he was wise, or rather it was not his wisdom, but the Spirit that spake the words. And by the matter of his defence, he shows that in no one point was he the author, but in every point God, and upon Him he casts the whole. "The trance," he says - "it was He that caused me to fall into it, for 'I was in Joppa,' etc.: the vessel - it was He that showed it; I objected: again, He spake, and even then I did not hear: the Spirit commanded me to go, and even then though I went, I did not run: I told that God had sent me, and after these things, even then I did not baptize, but again God did the whole. God baptized them, not I."

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:4-10
Observe his freedom from all elation and vainglory. For it says, "But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, I was in the city of Joppa, praying:" he does not say why, nor on what occasion: "and in a trance I saw a vision, a certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And I heard a voice saying unto me, Arise, Peter; slay and eat." As much as to say, This of itself was enough to have persuaded me - my having seen the linen sheet: but moreover a Voice was added. "But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth." Do you mark? "I did my part," says he: "I said, that I have never eaten aught common or unclean:" with reference to this that they said, "Thou wentest in, and didst eat with them." But this he does not say to Cornelius: for there was no need to mention it to him. "But the voice answered me again from heaven, What God hath cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven."

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:27
"And in these days came prophets from Jerusalem unto Antioch." It was need that the fruit of alms should also be planted there. And see how of necessity none of the men of note becomes their teacher. They got for their teachers, men of Cyprus, and Cyrene, and Paul - though he indeed surpassed the Apostles themselves - since Paul also had for teachers Ananias and Barnabas.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:8
"But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth." Do you mark? "I did my part," says he: "I said, that I have never eaten aught common or unclean:" with reference to this that they said, "Thou wentest in, and didst eat with them."

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:16
Saying to them, "Who have received the Holy Ghost even as we." And not content with this, he reminds them also of the words of the Lord: "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost." He means, that no new thing has happened, but just what the Lord foretold.

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:23-24
But observe this holy man - Barnabas, I mean - how he looked not to his own interests, but hasted to Tarsus. "Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord." He was a very kind man, and single-hearted, and considerate.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:23-24
"And he exhorted them to cleave unto the Lord, for he was a good man." By "good man," I take it, he means one that is kind, sincere, exceedingly desirous of the salvation of his neighbors - "for he was a good man, and full of the Holy Ghost and of faith. To cleave unto the Lord with purpose of heart" this is said with encomium and praise. "And much people was added unto the Lord:" for like rich land this city received the word, and brought forth much fruit.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:23-24
And "when" Barnabas, it says, "came and had seen the grace of God," - not the diligence of men - "he exhorted them to cleave unto the Lord": and by this he converted more. "And much people was added unto the Lord." Why do they not write to Paul, but send Barnabas? They did not yet know the virtue of the man: but it is providentially ordered that Barnabas should come. As there was a multitude, and none to hinder, well might the faith grow, and above all because they had no trials to undergo.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:30
"Which also they did, and sent it to the elders by the hands of Barnabas and Saul." Do you mark them, that no sooner do they believe than they bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and Saul, to minister the same. Of this occasion he says to the Galatians, "And James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only that we should remember the poor."

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:30
Again they justified themselves to the Jews, that the Gentiles were receiving the word, even without enjoying so great attention. There is about to be a questioning: therefore the affair of Cornelius forestalled it. Then indeed they say, "That we to the Gentiles, and they to the Circumcision." Observe, henceforth the very stress of the famine introduces the fellowship on the part of the Gentiles, namely, from the alms. For they receive the offerings sent from them.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:21
"And the hand of the Lord," it says, "was with them," that is, they wrought miracles; "and a great number believed, and turned unto the Lord." Do you mark why now also there was need of miracles, namely, that they might believe?

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:17
"Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" He shows that he had himself done nothing: for the very thing which we have obtained, he says, that same did those men receive. That he may more effectually stop their mouths, therefore he says, "The like gift." Do you perceive how he does not allow them to have less: when they believed, says he, the same gift did God give unto them, as He did to us who believed on the Lord, and Himself cleanses them. And he does not say, To you, but to us. Why do you feel aggrieved, when we call them partakers with us?

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:17
And he does not say, I ordered them to be baptized: but what says he? "Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" He shows that he had himself done nothing: for the very thing which we have obtained, he says, that same did those men receive.

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:17
What a defence is here! For he does not say, Then knowing these things, hold your peace; but what? He stands their attack, and to their impeachment he pleads - "What was I, that I should withstand God?" What a defence is here! For he does not say, Then knowing these things, hold your peace; but what? He stands their attack, and to their impeachment he pleads - "What was I, to be able to hinder God?" It was not possible for me to hinder - a forcible plea indeed, and such as might well put them to shame.

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:2-3
Do you remark how they were not kindly disposed towards him? Saying, "Thou wentest in to men uncircumcised, and didst eat with them." Do you note what zeal they had for the Law? Not Peter's authority abashed them, not the signs which had taken place, not the success achieved, what a thing it was, the Gentiles having "received the word:" but they contended about those petty things. For if none of those signs had taken place, was not the success itself enough?

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:15
"And as I began to speak," etc. Then why did not this happen alone? Of superabundance this is wrought by God, that it might be shown that the beginning too was not from the Apostle. But had he set out of his own motion, without any of these things having taken place, they would have been very much hurt: so that from the beginning he disposes their minds in his favor.

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:1-3
"And the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them." After such great things, "they of the circumcision contended:" not the Apostles; God forbid. It means, they took no small offence. And see what they allege. They do not say, Why didst thou preach? but, Why didst thou eat with them? But Peter, not stopping to notice this frigid objection - for frigid indeed it is - takes his stand on that great argument, If they had the Spirit Itself given them, how could one refuse to give them the baptism?

Source: Homily on Acts 24
[AD 407] John Chrysostom on Acts 11:25
"Then departed Barnabas to Tarsus, for to seek Saul." He came to the athletic wrestler, the general fit to lead armies, the champion of single combat, the lion - I am at a loss for words, say what I will - the hunting-dog, killer of lions, bull of strength, lamp of brightness, mouth sufficing for a world.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:25
"Then departed Barnabas to Tarsus," etc. But why did he take him off from Tarsus and bring him here? Not without good reason; for here were both good hopes, and a greater city, and a great body of people. See how grace works all, not Paul: by small means the affair was taking its commencement. When it is become difficult the Apostles take it up. Why did they not before this send Barnabas? Because they had enough to do with Jerusalem.

Source: Homily on Acts 25
[AD 407] John Chrysostom on Acts 11:11-12
"And, behold - this too was part of his defence - three men stood at the house in which I was, sent to me from Caesarea. And the Spirit bade me go with them, nothing doubting." Do you mark that it is to the Spirit the enacting of laws belongs! "And these also accompanied me" - nothing can be more lowly, when he alleges the brethren for witnesses! - "these six men, and we entered into the man's house."

Source: Homily on Acts 24
[AD 430] Augustine of Hippo on Acts 11:18
“Zion heard and was glad.” What did Zion hear? That all God’s angels worship him? Yes, to be sure; but what else did Zion hear? This is what it heard: “The heavens have proclaimed his justice, and all nations have seen his glory. Let all who worship graven images be put to shame, those who boast of their idols.” The church had not yet extended to the Gentiles, you see. Some of the Jews in Judea had come to believe, but these Jews imagined that they alone belonged to Christ. Then the apostles were sent to the Gentiles, and the word was preached to Cornelius. He believed and was baptized, and his companions were baptized with him. You know what happened to lead them to baptism.… An angel was sent to Cornelius; the angel sent Cornelius to Peter, and Peter came to Cornelius’s house. But Cornelius was from the Gentiles, so he and his friends were uncircumcised. In order, therefore, that Peter and his companions might have no hesitation about delivering the gospel to uncircumcised persons, the Holy Spirit came upon Cornelius and the others even before they were baptized; the Spirit filled them, and they began to speak in tongues. Until this time the Holy Spirit had never fallen upon any unbaptized person; but he fell on these before their baptism. Peter might well have hesitated over whether to baptize the uncircumcised, but the Holy Spirit came, and they began to speak in tongues. The invisible gift was conferred and removed any doubt about the visible sacrament, so they were all baptized.Now you find it recorded in Scripture that “the apostles and the brothers in Judea heard that the Gentiles too had accepted the word of God, and they glorified God.” It is this thanksgiving on their part that is mentioned in our psalm: “Zion heard and was glad, and the daughters of Judea leaped for joy.”

Source: EXPLANATIONS OF THE PSALMS 96.13
[AD 585] Cassiodorus on Acts 11:19
"Now they who had been dispersed by the persecution that arose," etc. They who had been dispersed after Stephen's passion went about as far as Phenice and Cyprus and Antioch, speaking the word to none but the Jews only. But there were nonetheless some among them who, when they were entered into Antioch, spoke words of preaching to the Gentiles, and a great number of the people believed them, and tidings of the matter reached Jerusalem. Barnabas, sent by the apostles, found what had been said about them to be true. He rejoiced greatly and exhorted many people to continue in their undertaken purpose. Hearing, too, that Saul was in Tarsus, Barnabas went to him and, bringing him to Antioch, he is known to have preached with him in the church for a whole year, and is shown to have converted many people. It was there that disciples were first named "Christians". And in these days there came prophets to announce the future famine that came to pass under the emperor Claudius. Mention is made of the disciples sending what they could find to the brethren who dwelt in Judea, by the hands of Barnabas and Paul.

Source: Complexiones on the Acts of the Apostles
[AD 585] Cassiodorus on Acts 11:2
"And when he was come up to Jerusalem, they that were of the circumcision contended with him." When Peter was come up to Jerusalem, faithful Jews contended with him as to why he had gone in to men uncircumcised and had eaten with them. But he related truthfully by what vision he had been warned and what injunction he had received from the Divinity. Having heard that, all the people gave thanks to God because the Lord Christ had granted life-giving repentance and the gifts of the Holy Ghost to the Gentiles too.

Source: Complexiones on the Acts of the Apostles
[AD 604] Gregory the Dialogist on Acts 11:3
For if, when he was blamed by the believers, he had paid regard to the authority that he had received in holy church, he might have replied that the sheep should not dare to find fault with the shepherd to whom they had been committed. But, had he said anything of his own power in answer to the complaint of the believers, he would not have been truly a teacher of gentleness. He pacified them, therefore, by giving a reason humbly, and he even produced witnesses to defend him from blame, saying, “Moreover these six brothers accompanied me.” If, then, the pastor of the church, the prince of the apostles, who singularly did signs and miracles, did not disdain humbly to give a reason in defending himself from blame, how much more ought we sinners, when we are blamed for anything, to pacify those who blame us by giving a reason humbly!

Source: LETTER 45
[AD 735] Bede on Acts 11:28
And one of them named Agabus, rising up, signified by the Spirit that there would be a great famine. Agabus can be interpreted as a messenger of tribulation, who, according to his name, both predicts the general famine here and later the bonds to the apostle Paul.

Source: Commentary on Acts
[AD 735] Bede on Acts 11:6
And I saw the four-footed animals of the earth, and beasts, and reptiles, and birds of the sky, etc. I am amazed how these things are interpreted concerning certain foods prohibited by the old law but now allowed to be eaten, when neither serpents nor reptiles can be eaten, nor did Peter understand it this way, but that all people are equally called to the Gospel of Christ, and no one is impure by nature. For he was not rebuked for eating beasts but for associating with Gentiles, he explained the mystery of this vision.

Source: Commentary on Acts
[AD 735] Bede on Acts 11:19
They traveled as far as Phoenicia, and Cyprus, and Antioch, etc. Here already, after the revelation of the Gospel sheet, in which the holy animals rested softly in hope from above, the affairs of the Church began to increase, with the Gospel being preached through foreign provinces, islands, and cities, not only to the Jews but also to the Gentiles.

Source: Commentary on Acts
[AD 735] Bede on Acts 11:29
They decided to send relief to the brethren dwelling in Judea. They knew that in Judea, and especially in Jerusalem, the famine would rage more fiercely. There, the poor saints, who, having sold their possessions, houses, and fields, brought the prices to the apostles, did not engage much further in acquiring wealth. But some were also deprived of their property by the incredulous Jews because of their confession of faith. To these, the Apostle says: "And you joyfully accepted the plundering of your property" (Hebrews 10). Among these charitable acts, the religious deed of Helena, queen of Adiabene, is remembered, who, having bought grain from Egypt, generously ministered to the needs of the Jerusalemites. Hence, she also earned an honorable burial before the gates of the same city.

Source: Commentary on Acts
[AD 735] Bede on Acts 11:18
And they glorified God, saying: So then, God has given even the Gentiles repentance unto life. This is what we read in the book of blessed Job: From the north comes gold, and terrifying praise to God (Job 37:22). Because first the splendor of faith arises from the cold heart of the Gentiles, and for this unexpected faith, Judea glorifies God with fearful praise.

Source: Commentary on Acts
[AD 735] Bede on Acts 11:12
But these six brothers also came with me. Beautifully, the testimony of the seven-fold number of brothers is the outpouring of the sevenfold grace of the Holy Spirit. Elsewhere. Because the world was formed in six days, the works are shown to be complete by the six brothers. They well accompany the teacher when they demonstrate to their listeners examples of perfect operation during words of exhortation.

Source: Commentary on Acts
[AD 735] Bede on Acts 11:29-30
Now the disciples, each according to what they had, decided to send aid to the brothers living in Judea. And they did so, sending it to the elders by the hands of Barnabas and Paul. Here the disciples seem, to those who understand poorly, not to have kept the command of the Lord, where He says: Do not be anxious about tomorrow (Matthew VI), or what Paul often testifies about himself, that he worked with his own hands, so as not to burden anyone, does not seem to have followed the Lord's command to imitate the birds of the air and the lilies of the field. But from these and similar passages of Scripture, it is clear enough that our Lord does not disapprove of someone providing for these things in a human manner; but if someone serves God for the sake of these things, so that in their works they seek not the kingdom of God but the acquisition of these things. Therefore, this entire precept is reduced to this rule: that even in the provision of these things we should think of the kingdom of God, but in the service of the kingdom of God, we should not think of these things.

Source: Retractions on Acts
[AD 735] Bede on Acts 11:25
But he set out for Tarsus to search for Saul. For it was said earlier that Saul would be secretly sent from Jerusalem to Tarsus.

Source: Commentary on Acts
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