This is the turning point where the Gentiles receive the Holy Spirit. While Peter is preaching, the Spirit falls on all who hear the word. It's important to note that the Gentiles do not receive the Spirit differently or inferiorly. The Jewish believers with Peter are amazed to see the Gentiles receiving the Spirit, as it enters them dramatically, even though they are uncircumcised. Peter knows that the next step is to baptize the Gentiles. It's worth noting that when we talk about the "name of Jesus," we also refer to the Father and the Spirit because they share the exact divine nature as Jesus. Receiving the Spirit is connected to believing in Jesus, the last thing that happened before the Spirit descended upon them. Baptism is reserved for those who have believed and received the Spirit, regardless of age.

Many Jews struggle with the sudden upheaval of centuries-old traditions when Gentiles rapidly convert to Christianity, receive the Holy Spirit, and undergo baptism. Verse 2 of the text introduces the "circumcision party," a group of Jews who highly value ceremonial law and its practices, including circumcision and food laws. They only accept Gentile believers who undergo circumcision and criticize Peter for associating and eating with the uncircumcised Gentiles.

Peter addresses the rooftop vision and its meaning, discusses the delegation sent by Cornelius, and summarizes how the Holy Spirit came upon the Gentiles. He explains that he went because he was instructed by the Spirit, with no additional explanation (verse 12). Peter's understanding is that the Gentiles receiving the Spirit is evidence supporting John the Baptist's prophecy in the Gospels. Peter understands that there is no distinction between Gentile and Jewish believers. Therefore, anyone who receives the Spirit should be allowed to receive baptism.

Peter's message resonates with his Jewish audience, causing them to be silent for a period before praising God (Acts 11:18) in agreement with the truth about Him. This group of Jews represents a portion of the larger audience rather than the entire "circumcision party." We should not overlook how Luke repeatedly highlights the unity of the church. In Acts 11, Jewish believers celebrate what has occurred, and soon, the Jerusalem council participants (at least the ones we know about) and Gentile believers beyond Judea will also celebrate the council's decisions.

Luke introduces readers to another important location for early Christian activity in these verses, which comes after the story of Cornelius. While Antioch and Jerusalem were the focal points for the spread of Christianity, this narrative is not presented in a strict chronological order. The "men of Cyprus and Cyrene" mentioned in verse 20 are Jews outside Israel. The Hellenists in chapter 11 are most likely Gentiles because of how the Jerusalem church reacted. They sent Barnabas to verify the conversion of Greek-speaking Jews, and later, upon hearing about Gentile believers in Antioch, they sent Barnabas again to investigate. Barnabas arrived in Antioch and immediately rejoiced at seeing the grace of God in action. He encouraged the new believers there to remain faithful. Barnabas knows where to find Paul, whom he had introduced to the apostles earlier and who was last mentioned in Luke's narrative at 9:30. Having seen Paul preach boldly and engage Jewish unbelievers in Jerusalem, Barnabas reaches out to him, and they both stay in Antioch for a year, teaching together.

The chapter ends with a character who will appear again later, a prophet named Agabus (11:28; 21:10–14). Agabus comes simply foretelling a famine coming to Jerusalem by the Spirit. The Christians in Antioch immediately elect to send help to the Christians in Judea, choosing Paul and Barnabas to deliver the gift. It begins here and will bring Paul back to Jerusalem when he brings money collected from the churches planted among the Gentiles during his missionary journeys.