Acts · Chapter 11

Verse 1. And the apostles and brethren that were in Judea] According to Calmet, Judea is here put in opposition to Cæsarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians.

Verses 1-3. The apostles and brethren heard — To their great surprise; that the Gentiles had also received the word of God — That not only the Jews who were dispersed in the Gentile countries, and the Gentiles who were proselyted to the Jewish religion, but that the uncircumcised Gentiles also themselves, with whom it had hitherto been thought unlawful to have any fellowship, had heard and received the gospel, and had even been baptized and received into church communion, without being required to submit to circumcision and the observances of the Mosaic law; intelligence this which alarmed them exceedingly, as they had not yet been made acquainted with the particular circumstances attending the affair. And when Peter was come to Jerusalem — From Cesarea; they that were of the circumcision — Those Jewish converts who still retained a veneration for the ceremony of circumcision, and thought it to be of perpetual obligation; contended with him — About what he had done. There seems to be no reason here to except any of the believing Jews (unless, perhaps, the apostles) from this contention; for they were all zealous of the law, and of their customs, and could not endure to hear that any Jew should act contrary to them, Acts 21:20. 21; and Peter himself had been of that mind till he had received the vision, (see chap, 10:28,) and even after the vision withdrew himself from the believing Gentiles for fear of the Jews, Galatians 2:12; and they of the dispersion preached to the Jews only, verse 19. We may observe here, also, that these Jewish believers had no idea of the supremacy, and much less of the infallibility, of Peter; for otherwise they would not have dared thus to rise up against him, or to can his actions in question. See Whitby.

1. The apostles—While the Church was dispersed the apostles stood firm. (See notes on Acts 8:1-14; 9:32.) They are probably all, certainly James and John, still resident at Jerusalem, and all interested in the present matter. Gentiles… received—The favourable side of the news comes first; namely, that Gentiles were becoming Christian, not so prominently that they were baptized without being circumcised. The general feeling doubtless was that expressed in the last half of verse 18.

Verse 2. Contended with him] A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter’s supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ’s vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament.

Verses 1-3. The apostles and brethren heard — To their great surprise; that the Gentiles had also received the word of God — That not only the Jews who were dispersed in the Gentile countries, and the Gentiles who were proselyted to the Jewish religion, but that the uncircumcised Gentiles also themselves, with whom it had hitherto been thought unlawful to have any fellowship, had heard and received the gospel, and had even been baptized and received into church communion, without being required to submit to circumcision and the observances of the Mosaic law; intelligence this which alarmed them exceedingly, as they had not yet been made acquainted with the particular circumstances attending the affair. And when Peter was come to Jerusalem — From Cesarea; they that were of the circumcision — Those Jewish converts who still retained a veneration for the ceremony of circumcision, and thought it to be of perpetual obligation; contended with him — About what he had done. There seems to be no reason here to except any of the believing Jews (unless, perhaps, the apostles) from this contention; for they were all zealous of the law, and of their customs, and could not endure to hear that any Jew should act contrary to them, Acts 21:20. 21; and Peter himself had been of that mind till he had received the vision, (see chap, 10:28,) and even after the vision withdrew himself from the believing Gentiles for fear of the Jews, Galatians 2:12; and they of the dispersion preached to the Jews only, verse 19. We may observe here, also, that these Jewish believers had no idea of the supremacy, and much less of the infallibility, of Peter; for otherwise they would not have dared thus to rise up against him, or to can his actions in question. See Whitby.

Verse 2. They of the circumcision contended with him. Those who were zealous of the law, apprehending that Christ and his grace had only been promised and confined to themselves, the call and conversion of the gentiles became a dreadful stumblingblock even to the believing, as well as to the unbelieving jews. They contended with Peter for eating and conversing with the gentiles, especially for admitting them into communion without circumcision. Some tell us that the arch-heretic Cerinthus was the chief author of this contention.

2. Come up—From the maritime lowlands upon which Cesarea and Joppa stood. But in ancient times the term up was customarily used not only in regard to approaching any high locality, but any great capital, or point of moral or political eminence. Xenophon’s history of the march to Babylon (from which his ten thousand made a famous retreat) is entitled the Anabasis, that is, the Going-up, although Babylon was in a vast plain really lower than Asia Minor, whence Xenophon started. This use of up arises partly front the fact that ancient great cities were usually for defence placed upon some strong height, and, partly from the idea of elevation, associated with greatness and power. They that were of the circumcision—Greek, oi ek peritomhv, those from circumcision. All the Christians then in Jerusalem were circumised Jews, and so of the circumcision; but Luke uses the phrase as designation of the partisans of necessary circumcision. Contended with him—They held him not for a pope, but a heretic. What will become of Moses, the Law, and the Temple if he, the most eminent of the apostles, lowers himself to the level of Saul of Tarsus, and allows baptism to be, not the sequence, but the substitute of circumcision!

Verse 3. Thou wentest in to men uncircumcised] In a Jew, this was no small offense; and, as they did not know the reason of St. Peter’s conduct, it is no wonder they should call him to account for it, as they considered it to be a positive transgression of the law and custom of the Jews. There is a remarkable addition here in the Codex Bezæ, which it will be well to notice. The second verse of the chapter begins thus:-

Now Peter had a desire for a considerable time to go to Jerusalem: and having spoken to the brethren, and confirmed them, speaking largely, he taught them through the countries, (i.e. as he passed to Jerusalem,) and, as he met them, he spoke to them of the grace of God. But the brethren who were of the circumcision disputed with him, saying, &c.

Verses 1-3. The apostles and brethren heard — To their great surprise; that the Gentiles had also received the word of God — That not only the Jews who were dispersed in the Gentile countries, and the Gentiles who were proselyted to the Jewish religion, but that the uncircumcised Gentiles also themselves, with whom it had hitherto been thought unlawful to have any fellowship, had heard and received the gospel, and had even been baptized and received into church communion, without being required to submit to circumcision and the observances of the Mosaic law; intelligence this which alarmed them exceedingly, as they had not yet been made acquainted with the particular circumstances attending the affair. And when Peter was come to Jerusalem — From Cesarea; they that were of the circumcision — Those Jewish converts who still retained a veneration for the ceremony of circumcision, and thought it to be of perpetual obligation; contended with him — About what he had done. There seems to be no reason here to except any of the believing Jews (unless, perhaps, the apostles) from this contention; for they were all zealous of the law, and of their customs, and could not endure to hear that any Jew should act contrary to them, Acts 21:20. 21; and Peter himself had been of that mind till he had received the vision, (see chap, 10:28,) and even after the vision withdrew himself from the believing Gentiles for fear of the Jews, Galatians 2:12; and they of the dispersion preached to the Jews only, verse 19. We may observe here, also, that these Jewish believers had no idea of the supremacy, and much less of the infallibility, of Peter; for otherwise they would not have dared thus to rise up against him, or to can his actions in question. See Whitby.

3. Didst eat—It was unpopular to make it a charge that he had won Gentiles to Christ, (for with that phase of the matter, as appears by verse 1, the Church was pleased,) and so, like cunning accusers, they select the unpopular point, he had eaten with the uncircumcised.

V. 4. Peter laid all things before them-So he did not take it ill to be questioned, nor desire to be treated as infallible. And he answers the more mildly because it related to a point which he had not readily believed himself.

Verse 4. But Peter rehearsed the matter from the beginning, and expounded it by order] exetiqeto autoiv kaqexhv. This is the very style of St. Luke; see his Gospel, Luke 1:3. To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here. See the notes before.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

Ver. 4. Peter rehearsed the matter. Far from pretending to a superiority over the rest of the apostles, he did not disdain to render an account of his actions, but with great sincerity and humility rehearsed and related the whole matter to their entire satisfaction.

He acquainted the brethren with the vision which commanded him to make no distinction of clean and unclean, because there was no natural turpitude in any kind of meat, save only as it was prohibited of God: and that the law which made a difference of meats had now been abrogated, making all meats clean and free to be eaten.

He gave the interpretation of this vision, and acquainted them with the end for which it was designed, not so much to reveal the lawfulness of eating all sorts of meats, as to acquaint him with his liberty and duty to preach the gospel to the gentiles, whom he was no longer to look upon as unclean, though they were not circumcised, but as “heirs and fellow citizens with the saints, and of the household of God.”

The conclusion which St. Peter drew from the premises was that God had made the gentiles equal in grace with the believing jews; and that seeing the Holy Ghost came down upon them in the same manner, and with the same power as he did upon the apostles, he could not reasonably deny them baptism, and by baptism admission into the gospel church. Having the grace signified by baptism they ought to have baptism, the seal of that grace; they that have the inward, are not to be denied the outward baptism. They that were baptized with the Holy Ghost (as Cornelius and his family were) might and ought to be baptized with water. Had they been denied church communion for want of the ceremony of circumcision, it had certainly been resistance to the law of charity, and disobedience against God.

4. Rehearsed—Peter at once sweeps them clear by unfolding the wonderful facts, the angel, the trance, the command of the Spirit and the pentecostal outpouring. Luke, aware of the momentous nature of these transactions, again gives them in Peter’s words.

V. 5. Being in a trance-Which suspends the use of the outward senses.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

Verse 12. These six brethren] Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

12. These six brethren—Peter’s testifiers are present from Joppa; not, indeed, as if his own word were not sufficient in regard to the bare material facts, but by the fulness of their united spirit to withstand opposition, and corroborate the rich fulness of the pentecostal Spirit by which the call of the Gentiles was made at Gentile Cesarea.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

V. 14. Saved-With the full Christian salvation, in this world and the world to come.

Verse 14. Thou and all thy house shall be saved.] This is an additional circumstance: before, it was said, Acts 10:6, Peter shall tell thee what thou oughtest to do; and, in Acts 10:32, who, when he cometh, shall speak unto thee. But, in Peter’s relation, the matter is more explicitly declared, he shall tell thee words whereby thou and thy house shall be saved. He shall announce to you all the doctrine of salvation.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

14. Be saved—An additional phrase implied in Acts 10:6. They were, indeed, now saved, with a present salvation; and yet, now that Christ is presented, acceptance is necessary to a final salvation.

Verses 4-15. But Peter rehearsed — Exetiqeto, laid open; the matter from the beginning — Of the vision which he had seen, which was evidently designed to dispose him to such condescension, and gave them a full detail of all the particulars, with the exactest truth and simplicity. So far was he from taking it ill to be questioned, or desiring to be treated as infallible. And he answers the more mildly, because it related to a point which he had not readily believed himself. See these verses explained in the notes on Acts 10:11-33, 44.

15. On us—The apostles. At the beginning—Namely, at the day of Pentecost, the commencement of the Spirit dispensation. Peter hereby recognises the diminished, but real, continuance of the pentecostal effusion.

Verse 16. Ye shall be baptized with the Holy Ghost.] These words are very remarkable. The words of our Lord, as quoted Acts 1:5, to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i.e. to all, whether Jews or Gentiles, who should believe on Jesus Christ. Therefore, when he saw that the Holy Ghost fell upon those Gentiles, he considered it a fulfilment of our Lord’s promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost-not many days hence, i.e. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians-to all that believe on Christ as dying for their sins, and rising for their justification.

Verses 16-18. Then remembered I the word of the Lord — This descent of the Holy Ghost on them, as on us at the beginning of our public ministry, was such an extraordinary occurrence, that I immediately called to mind, and could not but reflect on, the word of the Lord, as then remarkably verified; how he said — Just before his ascension, (Acts 1:5,) Ye shall be baptized with the Holy Ghost — For this pouring forth of the Spirit upon them appeared to be a wonderful accomplishment of that prediction. Forasmuch then as God — The sovereign dispenser of his own favours; gave them the like gift as he did unto us who believed — That is, because we believed, not because we were circumcised, was the Holy Ghost given to us. What was I that I should withstand — Greek, dunatov kwlusai, that I should be able to prohibit, God — From conferring such a gift upon them; or should presume to oppose myself against his wise and gracious pleasure? They had inquired only concerning his eating with the Gentiles, but he satisfies them likewise concerning his baptizing them; and shows that he had done right in going to Cornelius, not only by the command of God, but also by the event, the descent of the Holy Ghost. And who are we, that we should withstand God? — Particularly by laying down rules of Christian communion, which exclude any whom he has admitted into the church of the firstborn, from worshipping God together. O that all church governors would consider how bold a usurpation this is on the authority of the supreme Lord of the church! O that the sin of thus withstanding God may not be laid to the charge of those who, perhaps with a good intention, but in an over-fondness for their own forms, have done it, and are continually doing it! When they heard these things, they held their peace — Being thoroughly satisfied for the present, till the controversy was renewed by some fierce zealots, Acts 15:1-5; and glorified God — For so wonderful a manifestation of his grace; saying, Then hath God also to the Gentiles — The poor, ignorant, uncircumcised, despised, idolatrous Gentiles; granted repentance unto life — Has not only made them overtures of it, but has graciously wrought it in some of their hearts. Here, it is plain, they speak of those to whom this repentance was granted, as persons who before, according to their apprehension, were in a state of spiritual death; in which condition, it is probable, they had thought all uncircumcised persons to be: and, without doubt, they must mean to include the idolatrous Gentiles among the rest, as those who were most evidently and certainly so. Observe, reader, true repentance is a change from spiritual death to spiritual life, and leads to life everlasting.

16. Then remembered I—With a fuller realization than ever before. Baptized… water… Holy Ghost—This text fully proves that baptism with the Spirit is not figurative, but literal. The Spirit is as true and a far more real substance and nature than water. The water is the shadow, the figure, the picture, of which the Spirit is the original. And the picture must conform to the original. The outpouring of the Spirit must be shadowed by the outpouring of water. Immersion is no figure of such an original.

V. 17. To us, when we believed-The sense is, because we believed, not because we were circumcised, was the Holy Ghost given to us. What was I-A mere instrument in God's hand. They had inquired only concerning his eating with the Gentiles. He satisfies them likewise concerning his baptizing them, and shows that he had done right in going to Cornelius, not only by the command of God, but also by the event, the descent of the Holy Ghost.

And who are we that we should withstand God? Particularly by laying down rules of Christian communion which exclude any whom he has admitted into the Church of the first born, from worshipping God together. O that all Church governors would consider how bold an usurpation this is on the authority of the supreme Lord of the Church! O that the sin of thus withstanding God may not be laid to the charge of those, who perhaps with a good intention, but in an over fondness for their own forms, have done it, and are continually doing it.

Verse 17. God gave them the like gift, &c.] Viz. the Holy Spirit, and its various gifts and graces, in the same way and in the same measure in which he gave them to us Jews. What was I, that I could withstand God? It was not I who called them to salvation: it was God; and the thing is proved to be from God alone, for none other could dispense the Holy Spirit.

Verses 16-18. Then remembered I the word of the Lord — This descent of the Holy Ghost on them, as on us at the beginning of our public ministry, was such an extraordinary occurrence, that I immediately called to mind, and could not but reflect on, the word of the Lord, as then remarkably verified; how he said — Just before his ascension, (Acts 1:5,) Ye shall be baptized with the Holy Ghost — For this pouring forth of the Spirit upon them appeared to be a wonderful accomplishment of that prediction. Forasmuch then as God — The sovereign dispenser of his own favours; gave them the like gift as he did unto us who believed — That is, because we believed, not because we were circumcised, was the Holy Ghost given to us. What was I that I should withstand — Greek, dunatov kwlusai, that I should be able to prohibit, God — From conferring such a gift upon them; or should presume to oppose myself against his wise and gracious pleasure? They had inquired only concerning his eating with the Gentiles, but he satisfies them likewise concerning his baptizing them; and shows that he had done right in going to Cornelius, not only by the command of God, but also by the event, the descent of the Holy Ghost. And who are we, that we should withstand God? — Particularly by laying down rules of Christian communion, which exclude any whom he has admitted into the church of the firstborn, from worshipping God together. O that all church governors would consider how bold a usurpation this is on the authority of the supreme Lord of the church! O that the sin of thus withstanding God may not be laid to the charge of those who, perhaps with a good intention, but in an over-fondness for their own forms, have done it, and are continually doing it! When they heard these things, they held their peace — Being thoroughly satisfied for the present, till the controversy was renewed by some fierce zealots, Acts 15:1-5; and glorified God — For so wonderful a manifestation of his grace; saying, Then hath God also to the Gentiles — The poor, ignorant, uncircumcised, despised, idolatrous Gentiles; granted repentance unto life — Has not only made them overtures of it, but has graciously wrought it in some of their hearts. Here, it is plain, they speak of those to whom this repentance was granted, as persons who before, according to their apprehension, were in a state of spiritual death; in which condition, it is probable, they had thought all uncircumcised persons to be: and, without doubt, they must mean to include the idolatrous Gentiles among the rest, as those who were most evidently and certainly so. Observe, reader, true repentance is a change from spiritual death to spiritual life, and leads to life everlasting.

17. I could withstand God?—By this question, in the first person, Peter involves the disputants in the predicament of withstanding God, and by that they are for the time being silenced. (See note on Romans 9:20.)

V. 18. They glorified God-Being thoroughly satisfied. Repentance unto life-True repentance is a change from spiritual death to spiritual life, and leads to life everlasting.

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 metanoia, 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 metanoia 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 Acts 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 Acts 21:21, &c.

Verses 16-18. Then remembered I the word of the Lord — This descent of the Holy Ghost on them, as on us at the beginning of our public ministry, was such an extraordinary occurrence, that I immediately called to mind, and could not but reflect on, the word of the Lord, as then remarkably verified; how he said — Just before his ascension, (Acts 1:5,) Ye shall be baptized with the Holy Ghost — For this pouring forth of the Spirit upon them appeared to be a wonderful accomplishment of that prediction. Forasmuch then as God — The sovereign dispenser of his own favours; gave them the like gift as he did unto us who believed — That is, because we believed, not because we were circumcised, was the Holy Ghost given to us. What was I that I should withstand — Greek, dunatov kwlusai, that I should be able to prohibit, God — From conferring such a gift upon them; or should presume to oppose myself against his wise and gracious pleasure? They had inquired only concerning his eating with the Gentiles, but he satisfies them likewise concerning his baptizing them; and shows that he had done right in going to Cornelius, not only by the command of God, but also by the event, the descent of the Holy Ghost. And who are we, that we should withstand God? — Particularly by laying down rules of Christian communion, which exclude any whom he has admitted into the church of the firstborn, from worshipping God together. O that all church governors would consider how bold a usurpation this is on the authority of the supreme Lord of the church! O that the sin of thus withstanding God may not be laid to the charge of those who, perhaps with a good intention, but in an over-fondness for their own forms, have done it, and are continually doing it! When they heard these things, they held their peace — Being thoroughly satisfied for the present, till the controversy was renewed by some fierce zealots, Acts 15:1-5; and glorified God — For so wonderful a manifestation of his grace; saying, Then hath God also to the Gentiles — The poor, ignorant, uncircumcised, despised, idolatrous Gentiles; granted repentance unto life — Has not only made them overtures of it, but has graciously wrought it in some of their hearts. Here, it is plain, they speak of those to whom this repentance was granted, as persons who before, according to their apprehension, were in a state of spiritual death; in which condition, it is probable, they had thought all uncircumcised persons to be: and, without doubt, they must mean to include the idolatrous Gentiles among the rest, as those who were most evidently and certainly so. Observe, reader, true repentance is a change from spiritual death to spiritual life, and leads to life everlasting.

Ver. 18. When they heard these things, they held their peace: hsucasan, they acquiesced, or approved. In men so educated as the jews, and so bigoted to the law, this silence discovers a high degree of the christian temper. As soon as they saw the counsel and the hand of God, they bowed to the decisions of heaven, and in a point too which touched the vitality of the ceremonial law. Let the disturbers of religious communions think of this; let those who would destroy souls, and rend the church sooner than not have their wicked will in all things, be ashamed in presence of their first christian brethren, who yielded under the strongest prejudices, to what the Lord had done.

18. Held their peace—Luke’s word is carefully significant, hsucasan, 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 Acts 5:31.

4. The New Gentile Christian Centre formed—Antioch, 19-26.

V. 19. They who had been dispersed-St. Luke here resumes the thread of his narration, in the very words wherewith he broke it off, Acts 8:6. As far as Phenicia to the north, Cyprus to the west, and Antioch to the east.

Verse 19. The persecution that arose about Stephen] That is, those who were obliged to flee from Jerusalem at the time of that persecution in which Stephen lost his life. See Acts 8:1.

Phœnice] Phœnicia, a country between Galilee and Syria, along the coast of the Mediterranean Sea, including Tyre, Sidon, &c. It is often mentioned as a part of Syria. See Acts 21:2, 3.

Cyprus] An island of the Mediterranean Sea, over against Syria. See Clarke on “Acts 4:30”.

Antioch] A city of Syria, built by Antiochus Seleucus, near the river Orontes; at that time one of the most celebrated cities of the east. For the situation of all these, see the map accompanying this book. Unto the Jews only.] For they knew nothing of the vision of St. Peter; and did not believe that God would open the door of faith to the Gentiles. The next verse informs us that there were others who were better instructed. See below.

Verses 19-21. Now they which were scattered abroad — Luke here resumes the thread of his narration in the very words wherewith he broke it off, chap. 8:4; travelled as far as Phenice — To the north; Cyprus — To the west; and Antioch — To the east; preaching the word to none but the Jews only — Not being at all apprehensive that the Gentiles were to share the blessings of it. And some of them — Who bore a part in this work; were men of Cyprus — The island so called; and of the province of Cyrene in Africa; which when they were come to Antioch — Then the capital of Syria, and, next to Rome and Alexandria, the most considerable city of the empire; spake unto the Grecians — Here, instead of Ellhnistav, Hellenists, the Alexandrian manuscript, which is favoured by the Syriac, and some other ancient versions, reads Ellhnav, Greeks; which reading common sense would require us to adopt, even if it were not supported by the authority of any manuscript at all; for as the Hellenists were Jews, there would, in the common reading, be no opposition between the conduct of these preachers and those mentioned in the preceding verse. “Here, undoubtedly, we have the first account of the preaching of the gospel to the idolatrous Gentiles: for it is certain there is nothing in the word rendered Greeks, to limit it to those that were worshippers of the true God, such as all those were to whom it had hitherto been preached; nor is there the least hint in the New Testament of the two different periods that some speak of, in the first of which they suppose it was preached only to those called proselytes of the gate, and in the second to those who were before idolaters. It is well known, that as the Greeks were the most celebrated of the Gentile nations near Judea, the Jews called all the Gentiles by that general name.” — Doddridge. And the hand of the Lord — That is, the power of his Spirit; was with them — Crowning their pious labours with success; and a great number — Of the Gentiles, who were before idolaters, were so effectually enlightened and wrought upon by their discourses and miracles, that they believed in the one living and true God, and in Jesus Christ whom he had sent; and turned unto the Lord — Dedicated themselves to the service of God through him, with an humble dependance on his merits and Spirit.

Ver. 19. They which were scattered abroad about Stephen, travelled as far as Phenice, a province of Syria, whose capital was Tyre; and Cyprus, whose chief towns were Paphos, and Salamis, the port where Mark some years after is said to have been stoned to death by the jews. This was the country of Barnabas. — And Antioch, once the capital of all Syria, and which king Antiochus had called after his own name. 2 Samuel 8:9. 1 Chronicles 8:5.

19. Now—Luke now resumes the previous thread of his narrative, a thread which, beginning from the scattering of the Church by Saul’s persecution, (viii, 4,) more than three years before, stretches through the conversion of Saul, his return to Jerusalem and Tarsus, and through the admission of uncircumcised Gentiles by Peter, to the establishment of a new Gentile metropolis of Christianity coequal with Jerusalem, namely, at ANTIOCH. The holy and zealous refugees from the Sauline persecution are here said to have scattered the Gospel in Phenice, (Phenicia,) Cyprus, and Antioch—a province, an island, and a city.

For Phenicia, see our note on Acts 8:40.

CYPRUS is an island near the northeast angle of the Mediterranean Sea, next to Sicily in size, remarkable for its richness of soil and the dissoluteness of its inhabitants. In Christian history it is celebrated as the birthplace of Barnabas, and as one of the fields of Paul’s memorable labours. ANTIOCH was the great capital of the East, ranking third after Rome and Alexandria among the great cities of the world. It was about three hundred miles north of Jerusalem, and thirty miles from its own seaport, Seleucia. It was a centre of trade with Europe by the Mediterranean on the west, and by caravans with the regions of the Tigris and the Euphrates on the east. Antioch was built by Seleucus, surnamed the Conqueror, who upon the death of Alexander the Great took by inheritance or conquest the Asiatic share of his great territories, and founded the empire of Syria, which lasted for more than two centuries and a half, nearly filling the interval of time between Alexander and Christ.

Antioch, strange to say, in consequence of the visit and labours of these refugees from the Sauline persecution and their successors, became first a centre and rallying point of Christianity, then one of the three great Christian metropolises of Christian history, Jerusalem, Antioch, and Rome The first represents the Syrian Church; the second the Greek; the third the Latin Church. And here be it noted, that when the Church of Rome claims to be the most ancient, the most original Church she bears false witness for herself. She is younger than the Churches of Syria or Greece. ANTAKIA, (ANTIOCH IN SYRIA.)

In thirty years from this time Jerusalem was leveled to the earth. What became of the mother Church, the unequal successor of the dispersed Church of the Pentecost? Eusebius reckons from and including St. James, fifteen bishops before the city’s destruction. They seem never to have accepted the Gentile title, invented at Antioch, of Christians, but were always Nazarenes, and they probably observed the temple service as long as the temple stood. When the destruction of the city approached, warned by the predictions of Christ, a large number of them fled to Pella and the Jordanic regions. When Peter and the other apostles left Jerusalem the Church felt the pressure of the hierarchy, and were kept under its weight. The Jerusalem city pride and patriotism were heavy upon them. Their attachment to the ritual narrowed their piety. To them, and Jews like them, the Book of Hebrews addressed its warning against apostasy. A section of them, descended, perhaps, from these opponents of Peter, declined so far as to deny the miraculous birth and divinity of Christ, maintained the merit of voluntary poverty, and were called by the name of EBIONITES or paupers. Upon them the generosities of the Gentile Christians had no effect to liberalize and bring them into sympathy with the Catholic Church. The persevering section of the Nazarenes, though narrow, were admitted by the Church to be orthodox. The destruction of Jerusalem was necessary in order to emancipate the Church in the full liberty of Christ. In contrast with this ultra Judaism of the Ebionites there was an ultra Gentilism introduced into the Church (which acquired the name of Gnosticism) by the converts from paganism. Though existing at the beginning, as we have noted in our comment on Simon Magus, it did not attain its perfect organic form, at least its most accomplished leaders, until near the close of the first century. These heretics took the proud name of Gnostics, (derived from Gnow, Gnoo, the Greek form of the verb to know,) signifying knowers, intellectualists, rationalists, and from the height of their lofty speculations looked with contempt at the believers in a simpler Christianity. Gnosticism culminated in the most brilliant of ancient heretics, Marcion. He was son of the Bishop of Sinope, on the Euxine Sea, and, coming to Rome in the second century, became a great leader. Adopting the fundamental oriental maxim of the innate evil of matter, (see note on Acts 8:9,) he not only with Paul rejected circumcision, but he severed the whole Old Testament from the New, condemning even the Jehovah of the old dispensation as an inferior and malignant former of and dealer with matter; and he maintained the true God to be the absolutely pure, unutterable, inconceivable, spiritual Essence. Christ he held to have been bodily only in appearance. Marcion not only rejected the Old Testament, but mutilated the New, accepting only Luke’s Gospel in a modified form and some of Paul’s Epistles. Against him Tertullian exerted his great eloquence, exposing his forgeries and heresies by appealing to the authentic copies of the New Testament books then in possession of all the great Churches, (see our Introduction, p. 6,) and to the uniform faith of the true Catholic Church, historically demonstrable to be derived from the teaching of Christ’s apostles. (See note on Acts 15:6.)

V. 20. Some of them were men of Cyprus and Cyrene-Who were more accustomed to converse with the Gentiles.

Who coming into Antioch-Then the capital of Syria, and, next to Rome and Alexandria, the most considerable city of the empire. Spake to the Greeks-As the Greeks were the most celebrated of the Gentile nations near Judea, the Jews called all the Gentiles by that name. Here we have the first account of the preaching the Gospel to the idolatrous Gentiles. All those to whom it had been preached before, did at least worship one God, the God of Israel.

Verse 20. Men of-Cyrene] The metropolis of the Cyrenaica; a country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Romans; but they afterwards rebuilt it. It was for a long time subject to the Arabs, but is now in the hands of the Turks.

Spake unto the Grecians] eJllhnistav, The Hellenists. Who these were, we have already seen Acts 6 and Acts 9:29, viz. Jews living in Greek cities and speaking the Greek language. But, instead of eJllhnistav, Grecians, eJllhnav, Greeks, is the reading of AD*, Syriac, all the Arabic, Coptic, Æthiopic, Vulgate, some copies of the Itala, Eusebius, Chrysostom, Theophylact, and Œcumenius. On this evidence, Griesbach has admitted it into the text; and few critics entertain any doubt of the genuineness of the reading. This intimates that, besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks; for, were we to adopt the common reading, it would be a sort of actum agere; for it is certain that the Hellenistic Jews had already received the Gospel. See Acts 6:1. And it is likely that these Cyprians and Cyrenians had heard of Peter’s mission to Cæsarea, and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks; as the Asiatics, to the present day, call all the nations of Europe Franks.

Verses 19-21. Now they which were scattered abroad — Luke here resumes the thread of his narration in the very words wherewith he broke it off, chap. 8:4; travelled as far as Phenice — To the north; Cyprus — To the west; and Antioch — To the east; preaching the word to none but the Jews only — Not being at all apprehensive that the Gentiles were to share the blessings of it. And some of them — Who bore a part in this work; were men of Cyprus — The island so called; and of the province of Cyrene in Africa; which when they were come to Antioch — Then the capital of Syria, and, next to Rome and Alexandria, the most considerable city of the empire; spake unto the Grecians — Here, instead of Ellhnistav, Hellenists, the Alexandrian manuscript, which is favoured by the Syriac, and some other ancient versions, reads Ellhnav, Greeks; which reading common sense would require us to adopt, even if it were not supported by the authority of any manuscript at all; for as the Hellenists were Jews, there would, in the common reading, be no opposition between the conduct of these preachers and those mentioned in the preceding verse. “Here, undoubtedly, we have the first account of the preaching of the gospel to the idolatrous Gentiles: for it is certain there is nothing in the word rendered Greeks, to limit it to those that were worshippers of the true God, such as all those were to whom it had hitherto been preached; nor is there the least hint in the New Testament of the two different periods that some speak of, in the first of which they suppose it was preached only to those called proselytes of the gate, and in the second to those who were before idolaters. It is well known, that as the Greeks were the most celebrated of the Gentile nations near Judea, the Jews called all the Gentiles by that general name.” — Doddridge. And the hand of the Lord — That is, the power of his Spirit; was with them — Crowning their pious labours with success; and a great number — Of the Gentiles, who were before idolaters, were so effectually enlightened and wrought upon by their discourses and miracles, that they believed in the one living and true God, and in Jesus Christ whom he had sent; and turned unto the Lord — Dedicated themselves to the service of God through him, with an humble dependance on his merits and Spirit.

Ver. 20. Some of them were men of Cyprus, a large island, and Cyrene, a small country east of Tripoli in Africa. By consequence, the Greek language was vernacular to those ministers. They preached to the Grecians, the Hellenists, really Greeks by birth and language, and not proselytes, as the Grecians in Acts 6:1. But they stopped not in cities adjacent to Judea. The Italian writers add, that they formed a church in Rome, and in Puteoli, now Pouzzol. Cardinal Baronius adds, as quoted in Acts 8:4, that they settled in cities of France and Spain. Our christian antiquaries, as bishops Lloyd and Usher, have not the smallest doubt, but that Britain and Ireland received the gospel, not only in the apostolic age, but from the earliest times of the dispersion of the saints.

20. Cyrene—If Lucius of Cyrene in Acts 13:1 (where see our note) be identical with our Luke, then it is clear that he was one of these exiles from Jerusalem. The men of Cyprus and Phenicia were moving toward home; the men of Cyrene were tending to the great Syrian metropolis. The Grecians—It is now settled that the true reading here is not Grecians, that is, Hellenists, but Greeks, that is, pure Gentiles. This preaching the Gospel to the uncircumcised in Antioch probably was after the conversion of Cornelius at Cesarea. In contrast with those of verse 19, who preached to Jews only, these of verse 20 preached to Gentiles also. Of these preachers to Gentiles, Luke, who so modestly relates this, was likely to be the leader. This was, in fact, the great transition step from Jerusalem to Antioch, from Judaism to Gentilism.

V. 21. And the hand of the Lord-That is, the power of his Spirit.

Verse 21. The hand of the Lord was with them] By the hand, arm, and, finger of God, in the Scripture, different displays or exertions of his power are intended. Here it means that the energy of God accompanied them, and applied their preaching to the souls of all attentive hearers. Without this accompanying influence, even an apostle could do no good; and can inferior men hope to be able to convince and convert sinners without this? Ministers of the word of God, so called, who dispute the necessity and deny the being of this influence, show thereby that they are intruders into God’s heritage; that they are not sent by him, and shall not profit the people at all.

A great number believed] That Jesus was the Christ; and that he had died for their offenses, and risen again for their justification. Because the apostles preached the truth, and the hand of God was with them, therefore, a great number believed, and turned unto the Lord, becoming his disciples, and taking him for their portion.

Verses 19-21. Now they which were scattered abroad — Luke here resumes the thread of his narration in the very words wherewith he broke it off, chap. 8:4; travelled as far as Phenice — To the north; Cyprus — To the west; and Antioch — To the east; preaching the word to none but the Jews only — Not being at all apprehensive that the Gentiles were to share the blessings of it. And some of them — Who bore a part in this work; were men of Cyprus — The island so called; and of the province of Cyrene in Africa; which when they were come to Antioch — Then the capital of Syria, and, next to Rome and Alexandria, the most considerable city of the empire; spake unto the Grecians — Here, instead of Ellhnistav, Hellenists, the Alexandrian manuscript, which is favoured by the Syriac, and some other ancient versions, reads Ellhnav, Greeks; which reading common sense would require us to adopt, even if it were not supported by the authority of any manuscript at all; for as the Hellenists were Jews, there would, in the common reading, be no opposition between the conduct of these preachers and those mentioned in the preceding verse. “Here, undoubtedly, we have the first account of the preaching of the gospel to the idolatrous Gentiles: for it is certain there is nothing in the word rendered Greeks, to limit it to those that were worshippers of the true God, such as all those were to whom it had hitherto been preached; nor is there the least hint in the New Testament of the two different periods that some speak of, in the first of which they suppose it was preached only to those called proselytes of the gate, and in the second to those who were before idolaters. It is well known, that as the Greeks were the most celebrated of the Gentile nations near Judea, the Jews called all the Gentiles by that general name.” — Doddridge. And the hand of the Lord — That is, the power of his Spirit; was with them — Crowning their pious labours with success; and a great number — Of the Gentiles, who were before idolaters, were so effectually enlightened and wrought upon by their discourses and miracles, that they believed in the one living and true God, and in Jesus Christ whom he had sent; and turned unto the Lord — Dedicated themselves to the service of God through him, with an humble dependance on his merits and Spirit.

Ver. 21. The hand of the Lord was with them. A Hebraism, frequent in the prophets, to designate his power and presence, as in the words which follow. And a great number believed, and turned to the Lord. How desirable in every minister, to see at certain times such revivals as these, of constant occurrence in the first planting of christianity. With the first preachers every battle was a victory, and wherever they could gain a hearing, a church was built to the Lord.

Verse 22. The Church which was in Jerusalem] This was the original, the mother Church of Christianity; not the Church of Rome; there were Christian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness.

They sent forth Barnabas] It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence.

Verses 22-24. Then tidings of these things came to the church at Jerusalem — And, as they had lately seen a way opened for the conversion of the Gentiles, they received information of this further progress of the gospel with peculiar pleasure; and sent forth Barnabas to Antioch — That he might confirm the new converts in the faith into which they had been initiated: who, when he came — To the city, and had seen — Evident proofs of the grace of God conferred upon them; was glad — Rejoiced in the good work wrought among them; and exhorted them all that — Whatever circumstances of difficulty and suffering might arise; they would, with purpose of heart — With full determination and constancy; cleave unto the Lord — Adhere to his truth, cause, and people. For he was a good man — A man eminently pious and benevolent; and full of the Holy Ghost and of faith — Largely endowed with the sanctifying graces and extraordinary gifts of the Divine Spirit; and much people — Through his instrumentality; were added unto the Lord — Were converted unto God, and received into the church by baptism.

Ver. 22. Then tidings of these things came to the church in Jerusalem. They instantly discovered their paternal care for the young converts by sending Barnabas to strengthen and confirm them in the Lord; for the instruments of this great work in the above cities were neither apostles nor apostolic men, but helpers or evangelists only.

22. Barnabas… Antioch—Barnabas was evidently sent as a committee of inspection to see whether this new Gentile movement was genuine, and whether it confirmed the doctrine of Christianity without circumcision. His coming, and favourable decision and cooperation, doubtless settled the permanence of the Antioch Church under the maternal recognition of Jerusalem.

Verse 23. Had seen the grace of God] That is, had seen the effects produced by the grace of God. By the grace of God, we are to understand:

1. His favour. 2. The manifestations of that favour in the communication of spiritual blessings. And, 3. Principles of light, life, holiness, &c., producing effects demonstrative of the causes from which they sprung. Barnabas saw that these people were objects of the Divine approbation; that they were abundantly blessed and edified together as a Christian Church; and that they had received especial influences from God, by his indwelling Spirit, which were to them incentives to faith, hope, and love, and also principles of conduct.

Was glad,] Not envious because God had blessed the labours of others of his Master’s servants, but rejoiced to find that the work of salvation was carried on by such instruments as God chose, and condescended to use. They who cannot rejoice in the conversion of sinners, because they have not been the means of it, or because such converts or their ministers have not precisely the same views of certain doctrines which they have themselves, show that they have little, if any thing, of the mind that was in Christ, in them.

With purpose of heart they would cleave unto the Lord.] These converts had begun well; they must continue and persevere: God gave them the grace, the principle of life and action; it was their business to use this. If they did not, the gift would be resumed. Barnabas well knew that they must have the grace of God in them to enable them to do any good; but he knew, also, that its being in them did not necessarily imply that it must continue there. God had taught him that if they were not workers together with that grace they would receive it in vain; i.e., the end for which it was given would not be answered. He therefore exhorted them, th proqesei thv kardiav, with determination of heart, with set, fixed purpose and resolution, that they would cleave unto the Lord, prosmenein tw kuriw, to remain with the Lord; to continue in union and fellowship with him; to be faithful in keeping his truth, and obedient in the practice of it. To be a Christian is to be united to Christ, to be of one spirit with him: to continue to be a Christian is to continue in that union. It is absurd to talk of being children of God, and of absolute, final perseverance, when the soul has lost its spiritual union. There is no perseverance but in cleaving to the Lord: he who in his works denies him does not cleave to him. Such a one is not of God; if he ever had the salvation of God, he has lost it; he is fallen from grace; nor is there a word in the book of God, fairly and honestly understood, that says such a person shall absolutely and unavoidably arise from his fall.

Verses 22-24. Then tidings of these things came to the church at Jerusalem — And, as they had lately seen a way opened for the conversion of the Gentiles, they received information of this further progress of the gospel with peculiar pleasure; and sent forth Barnabas to Antioch — That he might confirm the new converts in the faith into which they had been initiated: who, when he came — To the city, and had seen — Evident proofs of the grace of God conferred upon them; was glad — Rejoiced in the good work wrought among them; and exhorted them all that — Whatever circumstances of difficulty and suffering might arise; they would, with purpose of heart — With full determination and constancy; cleave unto the Lord — Adhere to his truth, cause, and people. For he was a good man — A man eminently pious and benevolent; and full of the Holy Ghost and of faith — Largely endowed with the sanctifying graces and extraordinary gifts of the Divine Spirit; and much people — Through his instrumentality; were added unto the Lord — Were converted unto God, and received into the church by baptism.

23. Came… seen… glad—Like Julius Cesar, He came, he saw, he triumphed; but triumphed in the conquests not of war, but of grace.

Verse 24. For he was a good man] Here is a proper character of a minister of the Gospel.

1. He is a good man: his bad heart is changed; his evil dispositions rooted out; and the mind that was in Christ implanted in him.

2. He is full of the Holy Ghost. He is holy, because the Spirit of holiness dwells in him: he has not a few transient visitations or drawings from that Spirit; it is a resident in his soul, and it fills his heart. It is light in his understanding; it is discrimination in his judgment; it is fixed purpose and determination in righteousness in his will; it is purity, it is love, joy, peace, gentleness, goodness, meekness, temperance, and fidelity in his affections and passions. In a word, it has sovereign sway in his heart; it governs all passions, and is the motive and principle of every righteous action.

3. He was full of faith. He implicitly credited his Lord; he knew that he could not lie-that his word could not fail; he expected, not only the fulfilment of all promises, but also every degree of help, light, life, and comfort, which God might at any time see necessary for his Church, he prayed for the Divine blessing, and he believed that he should not pray in vain. His faith never failed, because it laid hold on that God who could not change. Behold, ye preachers of the Gospel! an original minister of Christ. Emulate his piety, his faith, and his usefulness.

Much people was added unto the Lord.] No wonder, when they had such a minister, preaching by the power of the Holy Ghost, such a Gospel as that of Jesus Christ.

Verses 22-24. Then tidings of these things came to the church at Jerusalem — And, as they had lately seen a way opened for the conversion of the Gentiles, they received information of this further progress of the gospel with peculiar pleasure; and sent forth Barnabas to Antioch — That he might confirm the new converts in the faith into which they had been initiated: who, when he came — To the city, and had seen — Evident proofs of the grace of God conferred upon them; was glad — Rejoiced in the good work wrought among them; and exhorted them all that — Whatever circumstances of difficulty and suffering might arise; they would, with purpose of heart — With full determination and constancy; cleave unto the Lord — Adhere to his truth, cause, and people. For he was a good man — A man eminently pious and benevolent; and full of the Holy Ghost and of faith — Largely endowed with the sanctifying graces and extraordinary gifts of the Divine Spirit; and much people — Through his instrumentality; were added unto the Lord — Were converted unto God, and received into the church by baptism.

Ver. 24. Barnabas, son of consolation, was a good man, and full of the Holy Ghost. He lived and walked in the light and comforts of the Lord. He was a learned levite of the island of Cyprus, and educated with Paul at the college of Gamaliel in Jerusalem. Our Dr. Cave says, after Eusebius, that he was one of the seventy disciples of Christ, and nominated as one of the twelve. Acts 1. When Paul came to Jerusalem, three years after his conversion, Barnabas introduced him to the apostles, and to the church. His mission to Antioch is supposed to have been about nine years after the ascension. At Lystra, he and Paul were taken for gods, after the man, lame from his birth, had been healed: Acts 14:8. Barnabas accompanied Paul in all Asia minor; particularly in Pamphylia, Phrygia, and Galatia. In Whiston’s Primitive Christianity, we have an account how St. Clement was converted by hearing him at Rome; the church of Milan also claims him as its founder. The Catholic Martyrology says, he was martyred at Cyprus about the fifty fourth year of our Lord.

24. For—Commentators are at a loss for the reference of this for; that is, For what in the preceding context does this verse assign a reason? Kuinoel thinks it gives the reason for selecting Barnabas; but that fact is too far back. Others refer it to exhorted, (verse 23,) as if his zeal in his ministry was because he was a good man. Dr. Alexander refers it to his being spiritually so glad. All this seems to overlook the real facts. Gentile Luke is accounting for Barnabas’ deep and ready sympathy with this Gentile movement, by Barnabas’ own Christian liberality and goodness.

Verse 25. To Tarsus, for to seek Saul] The persecution raised against him obliged him to take refuge in his own city, where, as a Roman citizen, his person was in safety. See Acts 9:29, 30.

Verses 25, 26. Then departed Barnabas — Namely, after some abode at Antioch, perceiving, probably, that he wanted an assistant in his labours; to Tarsus, to seek Saul — Whose departure thither was mentioned, chap. 9:30. And finding him there — According to his expectation, he gave him, it seems, such an account of the state of things at Antioch, and such a view of the extensive usefulness which appeared to present itself there, that he prevailed with him to accompany him at his return to that populous and celebrated city. Probably he judged, that since he was by country a Greek, though by descent a Hebrew of the Hebrews, he would be peculiarly fit to assist him in his great work, especially considering, on the one hand, his accomplishments as a scholar, and, on the other, his extraordinary conversion and eminent piety and zeal. And, continuing there a whole year, they taught much people — Instructed them in the doctrines, privileges, and duties of Christianity. And the disciples were called Christians first at Antioch — A title that was really an honour to them, and by which, from this time, they were generally denominated, being before termed Nazarenes and Galileans.

Ver. 25. Then departed Barnabas to Tarsus, a short distance by water, but a hundred miles by land, to seek Saul. The work required both their labours, and the year they spent in that city and province was among the most useful part of their lives. It is probable that Saul, pursued by persecutions, had retreated thither as a Roman, till the storm had subsided.

25. Barnabas… Tarsus… Saul—Barnabas also may have been Saul’s friend in youth; he was his certifier to the apostles. And now that Paul has retired to his native Tarsus, Barnabas feels that Saul, the man of mighty spirit, Christ’s chosen apostle to the Gentiles, is the very man for this mighty, wicked Gentile Antioch. Saul, heretofore in the shade, is now, though for a while subordinate to Barnabas, forevermore drawn forth, like a Damascus blade from its scabbard.

V. 26. And the disciples were first called Christians at Antioch-Here it was that they first received this standing appellation. They were before termed Nazarenes and Galileans.

Verse 26. He brought him unto Antioch] As this city was the metropolis of Syria, and the third city for importance in the whole Roman empire, Rome and Alexandria alone being more eminent, Barnabas might think it expedient to have for his assistance a person of such eminent talents as Saul; and who was especially appointed by Christ to proclaim the Gospel to the Gentiles. Saul appears also to have been a thorough master of the Greek tongue, and, consequently, the better qualified to explain the Gospel to the Greek philosophers, and to defend it against their cavils. Barnabas, also being a native of Cyprus, Acts 4:36, where the Greek language was spoken, was judged to be proper for this mission, perhaps on this account, as well as on account of his disinterestedness, holiness, and zeal. And the disciples were called Christians first at Antioch.] It is evident they had the name Christians from CHRIST their master; as the Platonists and Pythagoreans had their name from their masters, Plato and Pythagoras. Now, as these had their name from those great masters because they attended their teaching, and credited their doctrines, so the disciples were called Christians because they took Christ for their teacher, crediting his doctrines, and following the rule of life laid down by him. It has been a question, by whom was this name given to the disciples? Some think they assumed it; others, that the inhabitants of Antioch gave it to them; and others, that it was given by Saul and Barnabas. This later opinion is favoured by the Codex Bezæ, which reads the 25th and 26th verses thus: And hearing that Saul was at Tarsus, he departed, seeking for him; and having found him, he besought him to come to Antioch; who, when they were come, assembled with the Church a whole year, and instructed a great number; and there they first called the disciples at Antioch Christians.

The word crhmatisai in our common text, which we translate were called, signifies in the New Testament, to appoint, warn, or nominate, by Divine direction. In this sense, the word is used, Matthew 2:12; Luke 2:26; and in the preceding chapter of this book, Acts 10:22. If, therefore, the name was given by Divine appointment, it as most likely that Saul and Barnabas were directed to give it; and that, therefore, the name Christian is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time. the Jewish converts were simply called, among themselves, disciples, i.e. scholars; believers, saints, the Church, or assembly; and, by their enemies, Nazarenes, Galileans, the men of this way or sect; and perhaps lay other names which are not come down to us. They considered themselves as one family; and hence the appellation of brethren was frequent among them. It was the design of God to make all who believed of one heart and one soul, that they might consider him as their Father, and live and love like children of the same household. A Christian, therefore, is the highest character which any human being can bear upon earth; and to receive it from God, as those appear to have done-how glorious the title! It is however worthy of remark that this name occurs in only three places in the New Testament: here, and in Acts 26:28, and in 1 Peter 4:16.

Verses 25, 26. Then departed Barnabas — Namely, after some abode at Antioch, perceiving, probably, that he wanted an assistant in his labours; to Tarsus, to seek Saul — Whose departure thither was mentioned, chap. 9:30. And finding him there — According to his expectation, he gave him, it seems, such an account of the state of things at Antioch, and such a view of the extensive usefulness which appeared to present itself there, that he prevailed with him to accompany him at his return to that populous and celebrated city. Probably he judged, that since he was by country a Greek, though by descent a Hebrew of the Hebrews, he would be peculiarly fit to assist him in his great work, especially considering, on the one hand, his accomplishments as a scholar, and, on the other, his extraordinary conversion and eminent piety and zeal. And, continuing there a whole year, they taught much people — Instructed them in the doctrines, privileges, and duties of Christianity. And the disciples were called Christians first at Antioch — A title that was really an honour to them, and by which, from this time, they were generally denominated, being before termed Nazarenes and Galileans.

Ver. 26. The disciples were called christians first in Antioch. crhmatisai implies, that they were so called by divine appointment. What follows is the substance of what the fathers have said on this head. The name was just, honourable, and approved by the world. Prior to that time they had been called disciples, as here; believers, Acts 5:14; men of the church, Acts 12:1; men of the way, Acts 9:2; and the saints, as in ver. 13. By their enemies they were called Nazarenes and Galileans. But now, by the conversion of Cornelius, his kinsmen and family, the believing jews and gentiles were made one church, and the name of jew and heathen should no more continue the distance that was betwixt them, but this new name was given to them both, and as some conceive according to the prophecy mentioned in Isaiah 65:15. This name is embraced by all believers, as more expressive of their relation to their divine Lord, a name in which they gloried, and owned before the face of their bitterest enemies. Euseb. Hist. Ecclesiastes 50. 5. c. 1. — Joan. Antiochen in chronol. informs us, that this honourable name was fixed upon the disciples of Christ at Antioch, about the beginning of Claudius’s reign, ten years after Christ’s ascension; and adds, that Euödius, lately ordained bishop of that place, was the person that imposed this name upon the whole church.

26. Whole year… assembled… much people—For one year these two apostolic men perform heroic work in this great metropolis with a success that tells upon its future history. We doubt not they assembled weekly, upon the Lord’s day; for the earliest ecclesiastical history finds Sunday the sacred day at Antioch, and it is utterly improbable that any alteration took place of the day then first by the apostles established. John Malela, an historian of Antioch, (says Mr. Lewin,) in the sixth century, tells, on the authority of Domninus, an antiquary of a much earlier age, the spot where Paul and Barnabas hold their public meetings. It was in Singon Street, near the Pantheon. So public a matter may perhaps have been transmitted by the Christian Church.

Christians first in Antioch—Antioch was celebrated for its Greek wit and levity, and these it often displayed in inventing nicknames. The term Christ is not a name, but a title, the Christ; that is, the Anointed or Messiah. But a Greek, like an English speaker, naturally taking it for a proper name, and hearing that this sect styled themselves followers of Christ, would very easily add the usual adjective termination, and call them Christians. On the other hand, a hostile Jew would feel that to call them after the glorious name of their nationally expected Messiah would be a blasphemy. He would prefer to call them Galileans, Nazarenes, or perhaps Ebionites, paupers. For themselves the Christians had preferred the title brethren, believers, disciples, saints, etc. The word Christian is but twice found elsewhere in the New Testament, and in neither is it uttered as an accepted name. The termination in ian belongs, indeed, rather to the Latin than to the Greek language; but it had at this time become naturalized to the Greek, and it is little likely that the grave Romans, who were comparatively few, and connected generally with the government, would have invented this epithet. For this Greek appellation, which is now naturalized in all civilized languages, we must doubtless thank the genius of the lively Greek pagans of Antioch. Yet Luke, though he never uses the epithet himself, evidently recognises that the name has now acquired a prevalent currency, so that its first invention is a fact worth mentioning. Chrysostom, when preacher at Antioch, with a stroke of Greek wit, once told the Antiochians that, though they had invented the Christian name, they left to others the practice of the Christian virtues.

5. Antioch sends a Relief Deputation to Jerusalem, 27-30.

Verse 27. Came prophets from Jerusalem] Though the term prophet is used in the New Testament simply to signify a teacher, (see Clarke’s note on “Genesis 20:7”, where the subject is largely explained,) yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, Acts 11:28, though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, Romans 12:4, &c., 1 Corinthians 13:2-14:40, that the prophets of the New Testament were: 1. Teachers or preachers in general. 2. Persons who, on special occasions, were under the influence of the Divine Spirit, and then foretold certain future events. 3. Persons who recited hymns to the honour of God in the public assemblies of the Christians. 4. Persons who prayed in those assemblies, having sometimes the gift of tongues, at other times not. From Ephesians 2:20; 3:5, we learn that the prophets of the Christian Church were inferior to the apostles; but, from Ephesians 4:11, we see that they were superior to all other teachers, even to evangelists and pastors.

Verses 27, 28. In these days — While Barnabas and Saul were at Antioch; came prophets thither from Jerusalem — Persons who were divinely inspired to foretel future events. And there stood up — In the congregation; one of them named Agabus, and signified — By the immediate direction of the Spirit; that there should be a great dearth — Or famine; throughout all the world — The expression generally signifies all the Roman empire; but here many learned men suppose it only denotes the land of Judea, which is its meaning in several other places; Which came to pass in the days of Claudius Cesar — The Roman emperor then reigning. It began, it seems, in the fourth, but raged chiefly in the fifth and sixth years of his reign. It is mentioned by Josephus, (Antiq., 20:2,) who speaks of it as “a very great famine, in which many died for want of food.” “Then Helena, queen of Adiabene, who had embraced the Jewish religion sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried fish, which she distributed to those who were in want.” And in cap. 5, Josephus further observes, that this famine took place when Tiberius Alexander succeeded Cuspius Fadus as procurator.

Ver. 27-30. In those days came prophets from Jerusalem. Agabus was the first of these, that church being favoured with every gift. He announced the famine that was coming on all the provinces by drought; for the Lord was gracious in forewarning his people of the impending calamity. Many short harvests happened in the east for want of rain, to teach men their dependence on providence for bread. But this famine was so severe as to be named by four historians. Eusebius says that it oppressed nearly the whole empire. It happened while Claudius was consul, ob assiduas sterilitates, through continued sterility, says Suetonius, vita Claud. Josephus names it in a particular manner, because it continued to afflict the world for two or three years. He adds, that Helena, queen of Adiabene, sent agents to Egypt to buy corn, and to Cyprus to buy dried figs, for distribution among the poor. Antiq. lib. 20. cap. 2. But the christians, ever foremost in works of charity, were spontaneously ready to send relief to the poor saints in Judea.

It ought not to escape remark here, that it was in this second visit to Jerusalem, that Paul was favoured with a glorious rapture of visions, being caught up as it were into paradise, into the third heavens. This vision which equalized to the first of ancient prophets, was designed to confirm and strengthen his faith, and support him in all the future labours and sufferings of his ministry. See on 2 Corinthians 12:1-10.

27. Prophets—A term which designates any utterer of inspired ideas, whether moral, spiritual, or predictive. In the present case there was prediction. From Jerusalem—The primal mother was still eminent in piety, doctrine, and spiritual gifts.

V. 28. Agabus rising up-In the congregation.

All the world-The word frequently signifies all the Roman empire. And so it is doubtless to be taken here.

Verse 28. Agabus] This prophet, of whom we know nothing, is once more mentioned, Acts 21:10. He was probably a Jew, but whether converted now to Christianity we cannot tell.

Great dearth throughout all the world] The words efJ olhn thn oikoumenhn probably here mean the land of Judea; though sometimes by this phrase the whole Roman empire is intended. In the former sense the disciples appear to have understood it, as the next verse informs us; for they determined to send relief to their brethren in Judea, which they could not have done had the famine been general. It does not appear that they expected it to extend even to Antioch in Syria, where they then were, else they would have thought of making provision for themselves. It is well known from history that there were several famines in the reign of Claudius. Dion Cassius, lib. lx., mentions a severe famine in the first and second year of the reign of Claudius, which was sorely felt ln Rome itself. This famine, it is supposed, induced Claudius to build a port at Ostia, for the more regular supply of Rome with provisions.

A second famine happened about the fourth year of this reign, which continued for several years, and greatly afflicted the land of Judea. Several authors notice this, but particularly Josephus, Ant. lib. xx. cap. 5, sect. 2, where, having mentioned Tiberius Alexander as succeeding to the procuratorship in the place of Cuspius Fadus, he says that, “during the government of these procurators, a great famine afflicted Judea.” epi toutoiv dh kai ton megan limon kata thn ioudaian sunebh

genesqai.

A third famine is mentioned by Eusebius, in An. Abrahami, which commences with the calends of October, A.D. 48, which was so powerful “in Greece that a modius (about half a bushel of grain) was sold for six drachms,” about three shillings and sixpence English. Vid. Euseb. in Chron. edit. Scalig. The same author mentions another famine in Rome, in the tenth year of Claudius, of which Orosius gives the details, lib. vii. A fourth famine, which took place in the eleventh year of Claudius, is mentioned by Tacitus, Annal. lib. xii. sect. 43, in which there was so great a dearth of provisions, and famine in consequence, that it was esteemed a Divine judgment. Frugrum quoque egestas, et orta ex ea fames, in prodigium accipiebatur. At this time, the same author tells us, that in all the stores of Rome there were no more than fifteen days’ provision; and, had not the winter been uncommonly mild, the utmost distress and misery must have prevailed.

It may now be inquired, to which of these famines in the reign of Claudius does the prophecy of Agabus refer? Most learned men are of opinion that the famine of which Agabus prophesied was that mentioned above, which took place in the fourth year of this emperor. A.D. 47. This famine is particularly mentioned by Josephus, Ant. lib xx. cap. 2, sect. 5, who describes it as “a very great famine, in which many died for want of food.”-“That Helena, queen of Adiabene, who had embraced the Jewish religion, sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried figs, which she distributed to those who were in want.” And in cap. 5, sect. 2, he says that this happened” when Tiberius Alexander succeeded Cuspids Fadus; and that under these procurators the famine happened in which Queen Helena, at a vast expense, procured relief to the Jews.” Dr. Hudson’s note on this passage in Josephus deserves to be copied: “This,” says he, “is that famine foretold by Agabus, Acts 11:28, which happened when Claudius was consul the fourth time, (A.D. 47,) and not that which happened when Claudius was consul the second time, and Cæcina was his colleague, (A.D. 42,) as Scaliger says, upon Eusebius, p. 174. Now when Josephus had said, a little after, cap. 5, sect. 2, that Tiberius Alexander succeeded Cuspius Fadus as procurator, he immediately subjoins, under these procurators there happened a great famine in Judea.” From this it is evident that this famine must have continued several years, as it existed under both these procurators. Fadus, says Mr. Whiston, was not sent into Judea till after the death of Agrippa, i.e. towards the end of the fourth year of Claudius, in the end of A.D. 44, or beginning of 45. So that this famine, foretold by Agabus, happened on the fifth, sixth, and seventh years of Claudius, A.D. 45, 46, and 47. See Whiston’s Josephus; and see Krebs’ Observat. in Nov. Test. on this place.

Verses 27, 28. In these days — While Barnabas and Saul were at Antioch; came prophets thither from Jerusalem — Persons who were divinely inspired to foretel future events. And there stood up — In the congregation; one of them named Agabus, and signified — By the immediate direction of the Spirit; that there should be a great dearth — Or famine; throughout all the world — The expression generally signifies all the Roman empire; but here many learned men suppose it only denotes the land of Judea, which is its meaning in several other places; Which came to pass in the days of Claudius Cesar — The Roman emperor then reigning. It began, it seems, in the fourth, but raged chiefly in the fifth and sixth years of his reign. It is mentioned by Josephus, (Antiq., 20:2,) who speaks of it as “a very great famine, in which many died for want of food.” “Then Helena, queen of Adiabene, who had embraced the Jewish religion sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried fish, which she distributed to those who were in want.” And in cap. 5, Josephus further observes, that this famine took place when Tiberius Alexander succeeded Cuspius Fadus as procurator.

Ver. 27-30. In those days came prophets from Jerusalem. Agabus was the first of these, that church being favoured with every gift. He announced the famine that was coming on all the provinces by drought; for the Lord was gracious in forewarning his people of the impending calamity. Many short harvests happened in the east for want of rain, to teach men their dependence on providence for bread. But this famine was so severe as to be named by four historians. Eusebius says that it oppressed nearly the whole empire. It happened while Claudius was consul, ob assiduas sterilitates, through continued sterility, says Suetonius, vita Claud. Josephus names it in a particular manner, because it continued to afflict the world for two or three years. He adds, that Helena, queen of Adiabene, sent agents to Egypt to buy corn, and to Cyprus to buy dried figs, for distribution among the poor. Antiq. lib. 20. cap. 2. But the christians, ever foremost in works of charity, were spontaneously ready to send relief to the poor saints in Judea.

It ought not to escape remark here, that it was in this second visit to Jerusalem, that Paul was favoured with a glorious rapture of visions, being caught up as it were into paradise, into the third heavens. This vision which equalized to the first of ancient prophets, was designed to confirm and strengthen his faith, and support him in all the future labours and sufferings of his ministry. See on 2 Corinthians 12:1-10.

28. Stood up—Doubtless in the public congregation. Agabus—The name is probably derived from the Hebrew verb bg[, Agab, he loved; cognate with the Agape, love. Agabus again appears a true prophet, but a prophet of evil, in Acts 21:11.

All the world—Literally, the whole inhabited land. The extent of this land depends upon the subject of the discourse. In this case Agabus was doubtless speaking of a particular land, namely, Palestine. This appears plainly from the fact that the Antiochians forthwith determined to send relief to Judea, as if there, and not in Syria, was to be the dearth. The Codex Beza has here a remarkable addition: “And when we were all gathered about him he said,” etc. This would be, if authentic, an addition to “the we passages,” and prove Luke to have been at Antioch at this time. (See note on Acts 16:10.) It only indicates, as it is, an ancient belief that he then was there.

V. 29. Then-Understanding the distress they would otherwise be in on that account,

the disciples determined to send relief to the brethren in Judea-Who herein received a manifest proof of the reality of their conversion.

Verse 29. Then the disciples-determined to send relief] These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea, they resolved to communicate to them a portion of their temporal goods; and every man did this according to his ability, i.e. he gave a certain proportion of the property with which the providence of God had entrusted him. The community of goods had for some time ceased.

Verses 29, 30. Then the disciples — Foreseeing the distress they would otherwise be in, on account of that famine; determined to send relief unto the brethren in Judea — Kaqwv huporeito tiv, according as each was prospered, or, according to the abundance which each had; these disciples being, doubtless, some in more plentiful circumstances than others. “This their determination was extremely proper; for the churches of Judea being more exposed than other churches to persecution, and the rapacity of the Roman officers, and to those outrages which the populace, under weak and corrupt governments, commit upon the objects of their hatred, the brethren in Judea could not have supported this dearth, if they had not been assisted from abroad.” — Macknight. These disciples, therefore, at Antioch, having made collections for them, sent the money, not to the apostles, (for they had now given up the management of the funds of the church in Jerusalem to others,) but to the elders — Or rulers of that church, chosen, perhaps, out of the one hundred and twenty, on whom the Holy Ghost fell at first. And these were to deliver it to the deacons, or otherwise to make distribution thereof to the brethren, according to their need. By sending this seasonable gift to the brethren in Judea, the disciples at Antioch, among whom were many Gentile proselytes, gave proof of the reality of their conversion, and did what they could to conciliate the good-will of the Jewish believers. And this mark of their regard seems to have been well received by them.

Ver. 27-30. In those days came prophets from Jerusalem. Agabus was the first of these, that church being favoured with every gift. He announced the famine that was coming on all the provinces by drought; for the Lord was gracious in forewarning his people of the impending calamity. Many short harvests happened in the east for want of rain, to teach men their dependence on providence for bread. But this famine was so severe as to be named by four historians. Eusebius says that it oppressed nearly the whole empire. It happened while Claudius was consul, ob assiduas sterilitates, through continued sterility, says Suetonius, vita Claud. Josephus names it in a particular manner, because it continued to afflict the world for two or three years. He adds, that Helena, queen of Adiabene, sent agents to Egypt to buy corn, and to Cyprus to buy dried figs, for distribution among the poor. Antiq. lib. 20. cap. 2. But the christians, ever foremost in works of charity, were spontaneously ready to send relief to the poor saints in Judea.

It ought not to escape remark here, that it was in this second visit to Jerusalem, that Paul was favoured with a glorious rapture of visions, being caught up as it were into paradise, into the third heavens. This vision which equalized to the first of ancient prophets, was designed to confirm and strengthen his faith, and support him in all the future labours and sufferings of his ministry. See on 2 Corinthians 12:1-10.

29. According to his ability—The readiness of their determination shows their unhesitating confidence in the certainty of the prediction of their Christian prophet.

At Jerusalem there were men of wealth and rank who became Christians; but, first, such in the first fervour of their love impoverished themselves in devoting their whole wealth to charity; next, they were broken up and dispersed by persecution; and last, they were afflicted with a famine, by which Josephus tells us that many Jews died of starvation. The Christians of neighbouring countries, therefore, in imitation of the tribute sent by the Jews of all countries to the temple service, sent their contributions to the relief of the Christian poor of Jerusalem and Judea.

V. 30. Sending it to the elders-Who gave it to the deacons, to be distributed by them, as every one had need.

Verse 30. And sent it to the elders] These probably mean those who first believed on Christ crucified, either of the seventy disciples mentioned Luke, Luke 10:1, or the one hundred and twenty mentioned, Acts 1:15, or the seven deacons, Acts 6:5. Some have divided the primitive disciples into three classes: 1. The autoptai, those who were eye witnesses. 2. The aparcai, those who were the first fruits, or converts of the apostles’ preaching. 3. The diadocoi, those who were the successors of the preceding from whom they had received the doctrines of the Gospel. It is likely the deacons are meant, whose office it was to take care of the poor. See Acts 6:1, &c.

1. AMONG many highly interesting subjects which have come under review in the preceding chapter, we must have particularly noticed, 1. The care the Church of Christ took to have young converts confirmed in the truths they had received, and built up on their most holy faith, Acts 11:22. It was indispensably necessary that a foundation should be laid; and it was not less so that a proper superstructure should be raised. For this work, it was requisite that different gifts and talents should be employed, and Barnabas and Saul must be sent to confirm in the faith those whom the disciples, who had been scattered by the persecution raised about Stephen, had converted to Christ, Acts 11:19-22. It is a great thing to have souls converted to the Lord; it is greater to have them built up on their most holy faith; and few persons, even among the ministers of Christ, have talents for both. Even when PAUL planted, it required APOLLOS to water. A frequent interchange of godly ministers in the Church of Christ is of the utmost consequence to its stability and increase.

2. It appears that CHRISTIANS was the first general appellative of the followers of our blessed Lord; and there is presumptive evidence, as we have seen, that this appellative came by Divine appointment. How very few of those who profess this religion are satisfied with this title! That very Church that arrogates all to itself has totally abandoned this title, and its members call themselves Roman Catholics, which is absurd; because the adjective and substantive include opposite ideas: catholic signifies universal; and Roman signifies of or belonging to Rome. If it be merely Roman, it cannot be catholic; if it be catholic, it cannot be confined to Rome; but it is not catholic nor universal, in any sense of the word, for it contains but a small part of the people who profess Christianity. The term Protestant has more common sense in it; but not much more piety. Almost all sects and parties proceed in the same line; but Christian is a title seldom heard of, and the spirit and practice of Christianity but rarely occur. When all return to the spirit of the Gospel, they will probably resume the appellative of Christians.

3. An early fruit of Christianity was mercy to the poor; and especially to the poor followers of Christ. He has left the poor ever with us, as his representatives, to exercise our bowels of commiseration, and thus teach us to feel and practice mercy. To every man professing Christianity, the religion of Jesus Christ says most authoritatively, With every man who is pinched by poverty, share what the providence of God has not made absolutely necessary for thy own support. What God has given us more than we need is entrusted to us for the benefit of those that are in poverty and affliction. He who can, and does not, help the poor, is a disgrace to Christianity; and he who does not lend his hand for the support of the cause of God is a worthless member of the Church of Christ. He who shows no mercy shall have judgment without mercy. And he who spends in pampering the flesh what should be given to the poor shall have a fearful account to give in the day of the Lord.

ACTS

Verses 29, 30. Then the disciples — Foreseeing the distress they would otherwise be in, on account of that famine; determined to send relief unto the brethren in Judea — Kaqwv huporeito tiv, according as each was prospered, or, according to the abundance which each had; these disciples being, doubtless, some in more plentiful circumstances than others. “This their determination was extremely proper; for the churches of Judea being more exposed than other churches to persecution, and the rapacity of the Roman officers, and to those outrages which the populace, under weak and corrupt governments, commit upon the objects of their hatred, the brethren in Judea could not have supported this dearth, if they had not been assisted from abroad.” — Macknight. These disciples, therefore, at Antioch, having made collections for them, sent the money, not to the apostles, (for they had now given up the management of the funds of the church in Jerusalem to others,) but to the elders — Or rulers of that church, chosen, perhaps, out of the one hundred and twenty, on whom the Holy Ghost fell at first. And these were to deliver it to the deacons, or otherwise to make distribution thereof to the brethren, according to their need. By sending this seasonable gift to the brethren in Judea, the disciples at Antioch, among whom were many Gentile proselytes, gave proof of the reality of their conversion, and did what they could to conciliate the good-will of the Jewish believers. And this mark of their regard seems to have been well received by them.

Ver. 27-30. In those days came prophets from Jerusalem. Agabus was the first of these, that church being favoured with every gift. He announced the famine that was coming on all the provinces by drought; for the Lord was gracious in forewarning his people of the impending calamity. Many short harvests happened in the east for want of rain, to teach men their dependence on providence for bread. But this famine was so severe as to be named by four historians. Eusebius says that it oppressed nearly the whole empire. It happened while Claudius was consul, ob assiduas sterilitates, through continued sterility, says Suetonius, vita Claud. Josephus names it in a particular manner, because it continued to afflict the world for two or three years. He adds, that Helena, queen of Adiabene, sent agents to Egypt to buy corn, and to Cyprus to buy dried figs, for distribution among the poor. Antiq. lib. 20. cap. 2. But the christians, ever foremost in works of charity, were spontaneously ready to send relief to the poor saints in Judea.

It ought not to escape remark here, that it was in this second visit to Jerusalem, that Paul was favoured with a glorious rapture of visions, being caught up as it were into paradise, into the third heavens. This vision which equalized to the first of ancient prophets, was designed to confirm and strengthen his faith, and support him in all the future labours and sufferings of his ministry. See on 2 Corinthians 12:1-10.

30. To the elders—The first mention of elders in this history, as of Church in Acts 7:1, and of something not quite called deacons in Acts 6:1-8. The very incidental way in which they are introduced indicates, 1. That Luke did not consider the history of Church organization intrinsically important, and, 2. That the form of Church polity arose spontaneously, created and shaped by immediate convenience and expediency. The apostolic Church adopted not the temple for its model, and so has no priesthood. A Christian community or assemblage resembled a synagogue assembly, and so adopted similar forms. But the synagogue was not modeled to any divine pattern. It had risen humanly under Providence. And so at its own convenience, and by its own reason and will, under Providence, the Christian Church adopted the arrangements customarily before its eyes. There is nothing in the New Testament to show that any Church of any age possesses not the same liberty of adopting such form as shall enable it to produce the most efficient ministry, the most edifying sacraments, and the most widespread holiness of life.

Apostolic sanction was given to any form of Church government that worked well. It seems probable that before the apostle John died the episcopal form was generally prevalent, and probably with his sanction. But it is not clear either that the episcopal form was ever divinely enjoined, or prescribed as indispensable to a legitimate Church; or that an absolutely unbroken successorship was required for all ages, except so far as such regular succession was, in the given case, most conducive to the Church’s well-being. The absoluteness of the succession is governed by the best Christian expediency, and not the best expediency by the absoluteness of the succession. Higher reasons than the succession itself may often require that the succession be not maintained: and then it may be wrong to maintain it. Hands… Saul—This token of love from the uncircumcised by the hands of the apostle to the circumcised must have touched the hearts of the circumcision of all parties in the Jerusalem Church. It may have been a help in need in more than one sense. For if it came after that Church had lost Peter, the apostle, some influence may have been needed to check the growth of ultra-Judaism.

That the donations of money were delivered to the elders indicates that the apostles were no more in Jerusalem. Their twelve years’ limitation to Jerusalem (see note on Acts 8:1) had expired, and this Herodian persecution had probably dismissed the last apostle from its precincts. For, doubtless, as the return of the two is mentioned, (Acts 12:25,) they arrived at Jerusalem during the events of chapter 12.

It is a question much discussed, Is this Paul’s visit mentioned in Galatians 2:1, as having occurred fourteen years after his conversion? For, it is said, Paul’s argument requires that there should be no visit between the two. And as fourteen years could not now have passed since Paul’s conversion, a contradiction is found between Paul and Luke. But with Paul in Galatians, the question is not how many times he had been in Jerusalem, but how much intercourse he had with the apostles. Had his opponent objected that he had visited the city within less than fourteen years, his reply would conclusively have been that the apostles at that time were notoriously absent from the city, their twelve years’ sojourn having been closed by the Herodian persecution. We may, therefore, safely identify the visit mentioned in Galatians with that in Acts 15.