A
C T S
CHAP. XI.
In
this chapter we have, I. Peter's necessary vindication of what he did in
receiving Cornelius and his friends into the church, from the censure he lay
under for it among the brethren, and their acquiescence in it, ver. 1-18. II.
The good success of the gospel at Antioch, and the parts adjacent, ver. 19-21.
III. The carrying on of the good work that was begun at Antioch, by the
ministry of Barnabas first, and afterwards of Paul in conjunction with him,
and the lasting name of Christian first given to the disciples there, ver.
22-26. IV. A prediction of an approaching famine, and the contribution that
was made among the Gentile converts for the relief of the poor saints in
Judea, upon that occasion, ver. 27-30.
1 And the apostles
and brethren that were in Judæa heard that the Gentiles had also received the
word of God. 2 And when Peter was come up to Jerusalem, they that
were of the circumcision contended with him, 3 Saying, Thou
wentest in to men uncircumcised, and didst eat with them. 4 But
Peter rehearsed the matter from the beginning, and expounded it
by order unto them, saying, 5 I was in the city of Joppa praying:
and in a trance I saw a vision, A certain vessel descend, as it had been a
great sheet, let down from heaven by four corners; and it came even to
me: 6 Upon the which when I had fastened mine eyes, I considered,
and saw fourfooted beasts of the earth, and wild beasts, and creeping things,
and fowls of the air. 7 And I heard a voice saying unto me, Arise,
Peter; slay and eat. 8 But I said, Not so, Lord: for nothing
common or unclean hath at any time entered into my mouth. 9 But
the voice answered me again from heaven, What God hath cleansed, that
call not thou common. 10 And this was done three times: and all
were drawn up again into heaven. 11 And, behold, immediately there
were three men already come unto the house where I was, sent from Cæsarea
unto me. 12 And the Spirit bade me go with them, nothing doubting.
Moreover these six brethren accompanied me, and we entered into the man's
house: 13 And he showed us how he had seen an angel in his house,
which stood and said unto him, Send men to Joppa, and call for Simon, whose
surname is Peter; 14 Who shall tell thee words, whereby thou and
all thy house shall be saved. 15 And as I began to speak, the Holy
Ghost fell on them, as on us at the beginning. 16 Then remembered
I the word of the Lord, how that he said, John indeed baptized with water; but
ye shall be baptized with the Holy Ghost. 17 Forasmuch then as God
gave them the like gift as he did unto us, who believed on the Lord
Jesus Christ; what was I, that I could withstand God? 18 When they
heard these things, they held their peace, and glorified God, saying, Then
hath God also to the Gentiles granted repentance unto life.
The preaching of the gospel to Cornelius was a thing which we poor sinners of
the Gentiles have reason to reflect upon with a great deal of joy and
thankfulness; for it was the bringing of light to us who sat in darkness. Now
it being so great a surprise to the believing as well as the unbelieving Jews,
it is worth while to enquire how it was received, and what comments were made
upon it. And here we find,
I. Intelligence was presently brought of it to the church in Jerusalem, and
thereabouts; for Cesarea was not so far from Jerusalem but that they might
presently hear of it. Some for good-will, and some for ill-will, would spread
the report of it; so that before he himself had returned to Jerusalem the
apostles and the brethren there and in Judea heard that the
Gentiles also had received the word of God, that is, the gospel of Christ,
which is not only a word of God, but the word of God; for it is the summary
and centre of all divine revelation. They received Christ; for his name is
called the Word of God, Rev. xix. 13. Not only that the Jews who were
dispersed into the Gentile countries, and the Gentiles who were proselyted to
the Jewish religion, but that the Gentiles also themselves, with whom it had
hitherto been thought unlawful to hold common conversation, were taken into
church-communion, that they had received the word of God. That is, 1.
That the word of God was preached to them, which was a greater honour put upon
them than they expected. Yet I wonder this should seem strange to those who
were themselves commissioned to preach the gospel to every creature.
But thus often are the prejudices of pride and bigotry held fast against the
clearest discoveries of divine truth. 2. That it was entertained and submitted
to by them, which was a better work wrought upon them than they expected. It
is likely they had got a notion that if the gospel were preached to the
Gentiles it would be to no purpose, because the proofs of the gospel were
fetched so much out of the Old Testament, which the Gentiles did not receive:
they looked upon them as not inclined to religion, nor likely to receive the
impressions of it; and therefore were surprised to hear that they had received
the word of the Lord. Note, We are too apt to despair of doing good to those
who yet, when they are tried, prove very tractable.
II. That offence was taken at it by the believing Jews (v. 2, 3): When
Peter had himself come up to Jerusalem, those that were of the circumcision,
those Jewish converts that still retained a veneration for circumcision, contended
with him. They charged it upon him as a crime that he went in to men
uncircumcised, and did eat with them; and thereby they think he has
stained, if not forfeited, the honour of his apostleship, and ought to come
under the censure of the church: so far were they from looking upon him as
infallible, or as the supreme head of the church that all were accountable to,
and he to none. See here, 1. How much it is the bane and damage of the church,
to monopolize it, and to exclude those from it, and from the benefit of the
means of grace, that are not in every thing as we are. There are narrow souls
that are for engrossing the riches of the church, as there are that would
engross the riches of the world, and would be placed alone in the midst of
the earth. These men were of Jonah's mind, who, in a jealousy for his
people, was angry that the Ninevites received the word of God, and justified
himself in it. 2. Christ's ministers must not think it strange if they be
censured and quarrelled with, not only by their professed enemies, but by
their professing friends; not only for their follies and infirmities, but for
their good actions seasonably and well done; but, if we have proved our own
work, we may have rejoicing in ourselves, as Peter had, whatever reflections
we may have from our brethren. Those that are zealous and courageous in the
service of Christ must expect to be censured by those who, under pretence of
being cautious, are cold and indifferent. Those who are of catholic, generous,
charitable principles, must expect to be censured by such as are conceited and
strait-laced, who say, Stand by thyself, I am holier than thou.
III. Peter gave such a full and fair account of the matter of fact as was
sufficient, without any further argument or apology, both to justify him, and
to satisfy them (v. 4): He rehearsed the matter from the beginning,
and laid it before them in order, and then could appeal to themselves whether
he had done amiss; for it appeared all along God's own work, and not his.
1. He takes it for granted that if they had rightly understood how the matter
was they would not have contended with him, and commended him. And it is a
good reason why we should be moderate in our censures, and sparing of them,
because if we rightly understood that which we are so forward to run down
perhaps we should see cause to run in with it. When we see others do that
which looks suspicious, instead of contending with them, we should enquire of
them what ground they went upon; and, if we have not an opportunity to do
that, should ourselves put the best construction upon it that it will bear,
and judge nothing before the time.
2. He is very willing to stand right in their opinion, and takes pains to give
them satisfaction. He does not insist upon his being the chief of the
apostles, for he was far from the thought of that supremacy which his
pretended successors claim. Nor does he think it enough to tell them that he
is satisfied himself in the grounds he went upon, and they need not trouble
themselves about it; but he is ready to give a reason of the hope that is
in him concerning the Gentiles, and why he had receded from his former
sentiments, which were the same with theirs. It is a debt we owe both to
ourselves and to our brethren to set those actions of ours in a true light
which at first looked ill and gave offence, that we may remove
stumbling-blocks out of our brethren's way. Let us now see what Peter pleads
in his own defence.
(1.) That he was instructed by a vision no longer to keep up the distinctions
which were made by the ceremonial law; he relates the vision (v. 5, 6),
as we had it before ch. x. 9, &c. The sheet which was there said to
be let down to the earth he here says came even to him, which
circumstance intimates that it was particularly designed for instruction to
him. We should thus see all God's discoveries of himself, which he has made to
the children of men, coming even to us, applying them by faith to ourselves.
Another circumstance here added is that when the sheet came to him he
fastened his eyes upon it, and considered it, v. 6. If we would be
led into the knowledge of divine things, we must fix our minds upon them, and
consider them. He tells them what orders he had to eat of all sorts of meat
without distinction, asking no questions for conscience' sake, v. 7. It
was not till after the flood (as it should seem) that man was allowed to eat
flesh at all, Gen. ix. 3. That allowance was afterwards limited by the
ceremonial law; but now the restrictions were taken off, and the matter set at
large again. It was not the design of Christ to abridge us in the use of our
creature-comforts by any other law than that of sobriety and temperance, and
preferring the meat that endures to eternal life before that which perishes.
He pleads that he was as averse to the thoughts of conversing with Gentiles,
or eating of their dainties, as they could be, and therefore refused the
liberty given him: Not so, Lord; for nothing common or unclean has at any
time entered into my mouth, v. 8. But he was told from heaven that
the case was now altered, that God had cleansed those persons and things which
were before polluted; and therefore that he must no longer call them common,
nor look upon them as unfit to be meddled with by the peculiar people (v.
9); so that he was not to be blamed for changing his thoughts, when God had
changed the thing. In things of this nature we must act according to our
present light; yet must not be so wedded to our opinion concerning them as to
be prejudiced against further discoveries, when the matter may either be
otherwise or appear otherwise; and God may reveal even this unto us, Phil.
iii. 15. And, that they might be sure he was not deceived in it, he tells them
it was done three times (v. 10), the same command given, to kill and
eat, and the same reason, because that which God hath cleansed is not to be
called common, repeated a second and third time. And, further to confirm him
that it was a divine vision, the things he saw did not vanish away into the
air, but were drawn up again into heaven, whence they were let down.
(2.) That he was particularly directed by the Spirit to go along with the
messengers that Cornelius sent. And, that it might appear that the vision was
designed to satisfy him in this matter, he observes to them the time when the
messengers came--immediately after he had that vision; yet, lest this should
not be sufficient to clear his way, the Spirit bade him go with the men
that were then sent from Cesarea to him, nothing doubting (v.
11, 12); though they were Gentiles he went to, and went with, yet he must make
no scruple of going along with them.
(3.) That he took some of his brethren along with him, who were of the
circumcision, that they might be satisfied as well as he; and these he had
brought up from Joppa, to witness for him with what caution he proceeded,
foreseeing the offence that would be taken at it. He did not act separately,
but with advice; not rashly, but upon due deliberation.
(4.) That Cornelius had a vision too, by which he was directed to send for
Peter (v. 13): He showed us how he had seen a angel in his house,
that bade him send to Joppa for one Simon, whose surname is Peter. See
how good it is for those that have communion with God, and keep up a
correspondence with heaven, to compare notes, and communicate their
experiences to each other; for hereby they may strengthen one another's faith:
Peter is the more confirmed in the truth of his vision by Cornelius's, and
Cornelius by Peter's. Here is something added in what the angel said to
Cornelius; before it was, Send for Peter, and he shall speak to thee, he
shall tell thee what thou oughtest to do (ch. x. 6, 32); but here
it is, "He shall tell thee words whereby thou and thy house shall be
saved (v. 14), and therefore it is of vast concern to thee, and
will be of unspeakable advantage, to send for him." Note, [1.] The words
of the gospel are words whereby we may be saved, eternally saved; not merely
by hearing them and reading them, but by believing and obeying them. They set
the salvation before us, and show us what it is; they open the way of
salvation to us, and, if we follow the method prescribed us by them, we shall
certainly be saved from wrath and the curse, and be for ever happy. [2.] Those
that embrace the gospel of Christ will have salvation brought by it to their
families: "Thou and all thy house shall be saved; thou and thy
children shall be taken into covenant, and have the means of salvation; thy
house shall be as welcome to the benefit of the salvation, upon their
believing, as thou thyself, even the meanest servant thou hast. This day is
salvation come to this house," Luke xix. 9. Hitherto salvation was of
the Jews (John iv. 22), but now salvation is brought to the Gentiles as much
as ever it was with the Jews; the promises, privileges, and means of it are
conveyed to all nations as amply and fully, to all intents and purposes, as
ever it had been appropriated to the Jewish nation.
(5.) That which put the matter past all dispute was the descent of the Holy
Ghost upon the Gentile hearers; this completed the evidence that it was the
will of God that he should take the Gentiles into communion. [1.] The fact was
plain and undeniable (v. 15): "As I began to speak"
(and perhaps he felt some secret reluctance in his own breast, doubting
whether he was in the right to preach to the uncircumcised), "presently the
Holy Ghost fell on them in as visible signs as on us at the beginning,
in which there could be no fallacy." Thus God attested what was done, and
declared his approbation of it; that preaching is certainly right with which
the Holy Ghost is given. The apostle supposes this, when he thus argues with
the Galatians: Received you the Spirit by the works of the law, or by the
hearing of faith? Gal. iii. 2. [2.] Peter was hereby put in mind of a
saying of his Master's, when he was leaving them (ch. i. 5): John
baptized with water; but you shall be baptized with the Holy Ghost, v.
16. This plainly intimated, First, that the Holy Ghost was the gift of
Christ, and the product and performance of his promise, that great promise
which he left with them when he went to heaven. It was therefore without doubt
from him that this gift came; and the filling of them with the Holy Ghost was
his act and deed. As it was promised by his mouth, so it was performed by his
hand, and was a token of his favour. Secondly, That the gift of the
Holy Ghost was a kind of baptism. Those that received it were baptized with it
in a more excellent manner than any of those that even the Baptist himself
baptized with water. [3.] Comparing that promise, so worded, with this gift
just now conferred, when the question was started, whether these persons
should be baptized or no, he concluded that the question was determined by
Christ himself (v. 17): "Forasmuch then as God gave them the
like gift as he did to us--gave it to us as believing in the Lord Jesus
Christ, and to them upon their believing in him--What was I, that I
could withstand God? Could I refuse to baptize them with water, whom God
had baptized with the Holy Ghost? Could I deny the sign to those on whom he
had conferred the thing signified? But, as for me, who was I? What!
able to forbid God? Did it become me to control the divine will, or to oppose
the counsels of Heaven?" Note, Those who hinder the conversion of souls
withstand God; and those take too much upon them who contrive how to exclude
from their communion those whom God has taken into communion with himself.
IV. This account which Peter gave of the matter satisfied them, and all was
well. Thus, when the two tribes and a half gave an account to Phinehas and the
princes of Israel of the true intent and meaning of their building themselves
an altar on the banks of Jordan, the controversy was dropped, and it pleased
them that it was so, Josh. xxii. 30. Some people, when they have fastened a
censure upon a person, will stick to it, though afterwards it appear ever so
plainly to be unjust and groundless. It was not so here; for these brethren,
though they were of the circumcision, and their bias went the other way, yet,
when they heard this, 1. They let fall their censures: they held their peace,
and said no more against what Peter had done; they laid their hand upon their
mouth, because now they perceived that God did it. Now those who prided
themselves in their dignities as Jews began to see that God was staining their
pride, by letting in the Gentiles to share, and to share equally, with them.
And now that prophecy was fulfilled, Thou shalt no more be haughty because
of my holy mountain, Zeph. iii. 11. 2. They turned them into praises. They
not only held their peace from quarrelling with Peter, but opened their mouths
to glorify God for what he had done by and with Peter's ministry; they were
thankful that their mistake was rectified, and that God had shown more mercy
to the poor Gentiles than they were inclined to show them, saying, Then
hath God also to the Gentiles granted repentance unto life! He hath
granted them not only the means of repentance, in opening a door of entrance
for his ministers among them, but the grace of repentance, in having given
them his Holy Spirit, who, wherever he comes to be a Comforter, first
convinces, and gives a sight of sin and sorrow for it, and then a sight of
Christ and joy in him. Note, (1.) Repentance, if it be true, is unto life. It
is to spiritual life; all that truly repent of their sins evidence it by
living a new life, a holy, heavenly, and divine life. Those that by repentance
die unto sin thenceforward live unto God; and then, and not till then, we
begin to live indeed, and it shall be to eternal life. All true penitents
shall live, that is, they shall be restored to the favour of God, which is
life, which is better than life; they shall be comforted with the assurance of
the pardon of their sins, and shall have the earnest of eternal life, and at
length the fruition of it. (2.) Repentance is God's gift; it is not only his
free grace that accepts it, but his mighty grace that works it in us, that takes
away the heart of stone, and gives us a heart of flesh. The sacrifice of God
is a broken spirit; it is he that provides himself this lamb. (3.)
Wherever God designs to give life he gives repentance; for this is a necessary
preparative for the comforts of a sealed pardon and a settled peace in this
world, and for the seeing and enjoying of God in the other world. (4.) It is a
great comfort to us that God has exalted his Son Jesus, not only to give
repentance to Israel, and the remission of sins (ch. v. 31), but to
the Gentiles also.
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The Gospel Preached at Antioch; Success of the Gospel at
Antioch;
Barnabas at Antioch.
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19 Now they which were scattered abroad upon
the persecution that arose about Stephen travelled as far as Phenice, and
Cyprus, and Antioch, preaching the word to none but unto the Jews only.
20 And some of them were men of Cyprus and Cyrene, which, when they were come
to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21
And the hand of the Lord was with them: and a great number believed, and
turned unto the Lord. 22 Then tidings of these things came unto
the ears of the church which was in Jerusalem: and they sent forth Barnabas,
that he should go as far as Antioch. 23 Who, when he came, and had
seen the grace of God, was glad, and exhorted them all, that with purpose of
heart they would cleave unto the Lord. 24 For he was a good man,
and full of the Holy Ghost and of faith: and much people was added unto the
Lord. 25 Then departed Barnabas to Tarsus, for to seek Saul:
26 And when he had found him, he brought him unto Antioch. And it came to
pass, that a whole year they assembled themselves with the church, and taught
much people. And the disciples were called Christians first in Antioch.
We have here an account of the planting and watering of a church at Antioch,
the chief city of Syria, reckoned afterwards the third most considerable city
of the empire, only Rome and Alexandria being preferred before it, next to
whose patriarch that of Antioch took place. It stood where Hamath or Riblah
did, which we read of in the Old Testament. It is suggested that Luke, the
penman of this history, as well as Theophilus, to whom he dedicates it, was of
Antioch, which may be the reason why he takes more particular notice of the
success of the gospel at Antioch, as also because there it was that Paul began
to be famous, towards the story of whom he is hastening. Now concerning the
church at Antioch observe,
I. The first preachers of the gospel there were such as were dispersed from
Jerusalem by persecution, that persecution which arose five or six years ago
(as some compute), at the time of Stephen's death (v. 19): They
travelled as far as Phenice and other places preaching the word.
God suffered them to be persecuted, that thereby they might be dispersed in
the world, sown as seed to God, in order to their bringing forth much fruit.
Thus what was intended for the hurt of the church was made to work for its
good; as Jacob's curse of the tribe of Levi (I will divide them in Jacob,
and scatter them in Israel) was turned into a blessing. The enemies
designed to scatter and lose them, Christ designed to scatter and use them.
Thus the wrath of man is made to praise God. Observe,
1. Those that fled from persecution did not flee from their work;
though for the time they declined suffering, yet they did not decline service;
nay, they threw themselves into a larger field of opportunity than before.
Those that persecuted the preachers of the gospel hoped thereby to prevent
their carrying it to the Gentile world; but it proved that they did but hasten
it the sooner. Howbeit, they meant not so, neither did their heart think
so. Those that were persecuted in one city fled to another; but they
carried their religion along with them, not only that they might take the
comfort of it themselves, but that they might communicate it to others, thus
showing that when they got out of the way it was not because they were afraid
of suffering, but because they were willing to reserve themselves for further
service.
2. They pressed forward in their work, finding that the good pleasure of
the Lord prospered in their hands. When they had preached successfully in
Judea, Samaria, and Galilee, they got out of the borders of the land of
Canaan, and travelled into Phœnicia, into the island of Cyprus, and into
Syria. Though the further they travelled the more they exposed themselves, yet
they travelled on; plus ultra--further still, was their motto; grudging
no pains, and dreading no perils, in carrying on so good a work, and serving
so good a Master.
3. They preached the word to none but to the Jews only who were
dispersed in all those parts, and had synagogues of their own, in which they
met with them by themselves, and preached to them. They did not yet understand
that the Gentiles were to be fellow-heirs, and of the same body; but left the
Gentiles either to turn Jews, and so come into the church, or else remain as
they were.
4. They particularly applied themselves to the Hellenist Jews, here called the
Grecians, that were at Antioch. Many of the preachers were natives of Judea
and Jerusalem; but some of them were by birth of Cyprus and Cyrene, as
Barnabas himself (ch. iv. 36), and Simon (Mark xv. 21), but had their
education in Jerusalem; and these, being themselves Grecian Jews, had a
particular concern for those of their own denomination and distinction, and
applied themselves closely to them at Antioch. Dr. Lightfoot says that they
were there called Hellenists, or Grecians, because they were
Jews of the corporation or enfranchisement of the city; for Antioch was a
Syrogrecian city. To them they preached the Lord Jesus. This was the constant
subject of their preaching; what else should the ministers of Christ preach,
but Christ--Christ, and him crucified--Christ, and him glorified?
5. They had wonderful success in their preaching, v. 21. (1.) Their
preaching was accompanied with a divine power: The hand of the Lord was
with them, which some understand of the power they were endued with to
work miracles for the confirming of their doctrine; in these the Lord was
working with them, for he confirmed the word with signs following (Mark
xvi. 20); in these God bore them witness, Heb. ii. 4. But I rather
understand it of the power of divine grace working on the hearts of the
hearers, and opening them, as Lydia's heart was opened, because many saw the
miracles who were not converted; but when by the Spirit the understanding was
enlightened, and the will bowed to the gospel of Christ, that was a day of
power, in which volunteers were enlisted under the banner of the Lord Jesus,
Ps. cx. 3. The hand of the Lord was with them, to bring that home to
the hearts and consciences of men which they could but speak to the outward
ear. Then the word of the Lord gains its end, when the hand of the Lord goes
along with it, to write it in their heart. Then people are brought to believe
the report of the gospel, when with it the arm of the Lord is revealed
(Isa. liii. 1), when God teaches with a strong hand, Isa. viii. 11.
These were not apostles, but ordinary ministers, yet they had the hand of the
Lord with them, and did wonders. (2.) Abundance of good was done: A great
number believed, and turned unto the Lord--many more than could have been
expected, considering the outward disadvantages they laboured under: some of
all sorts of people were wrought upon, and brought into obedience to Christ.
Observe, What the change was. [1.] They believed; they were convinced of the
truth of the gospel, and subscribed to the record God had given in it
concerning his Son. [2.] The effect and evidence of this was that they turned
unto the Lord. They could not be said to turn from the service of idols,
for they were Jews, worshippers of the true God only; but they turned from a
confidence in the righteousness of the law, to rely only upon the
righteousness of Christ, the righteousness which is by faith; they turned from
a loose, careless, carnal way of living, to live a holy, heavenly, spiritual,
and divine life; they turned from worshipping God in show and ceremony, to
worship him in spirit and in truth. They turned to the Lord Jesus, and
he became all in all with them. This was the work of conversion wrought upon
them, and it must be wrought upon every one of us. It was the fruit of their
faith. All that sincerely believe will turn to the Lord; for, whatever we
profess or pretend, we do not really believe the gospel if we do not cordially
embrace Christ offered to us in the gospel.
II. The good work thus begun at Antioch was carried on to great perfection;
and the church, thus founded, grew to be a flourishing one, by the ministry of
Barnabas and Saul, who built upon the foundation which the other preachers had
laid, and entered into their labours, John iv. 37, 38.
1. The church at Jerusalem sent Barnabas thither, to nurse this new-born
church, and to strengthen the hands both of preachers and people, and put a
reputation upon the cause of Christ there.
(1.) They heard the good news, that the gospel was received at Antioch, v.
22. The apostles there were inquisitive how the work went on in the countries
about; and, it is likely, kept up a correspondence with all parts where
preachers were, so that tidings of these things, of the great numbers
that were converted at Antioch, soon came to the ears of the church that
was in Jerusalem. Those that are in the most eminent stations in the
church ought to concern themselves for those in a lower sphere.
(2.) They despatched Barnabas to them with all speed; they desired him to go,
and assist and encourage these hopeful beginnings. They sent him forth
as an envoy from them, and a representative of their whole body, to
congratulate them upon the success of the gospel among them, as matter of
rejoicing both to preachers and hearers, and with both they rejoiced. He must
go as far as Antioch. It was a great way, but, far as it was, he was
willing to undertake the journey for a public service. It is probable that
Barnabas had a particular genius for work of this kind, was active and
conversable, loved to be in motion, and delighted in doing good abroad as much
as others in doing good at home, was as much of Zebulun's spirit, who rejoiced
in his going out, as others are of Issachar's, who rejoiced in his
tent; and, his talent lying this way, he was fittest to be employed in
this work. God gives various gifts for various services.
(3.) Barnabas was wonderfully pleased to find that the gospel got ground, and
that some of his countrymen, men of Cyprus (of which country he was, ch.
iv. 36) were instrumental in it (v. 23): When he came, and had seen
the grace of God, the tokens of God's good-will to the people of Antioch
and the evidences of his good work among them, he was glad. He took
time to make his observations, and not only in their public worship, but in
their common conversations and in their families, he saw the grace of God
among them. Where the grace of God is it will be seen, as the tree is known
by its fruits; and, where it is seen, it ought to be owned. What we see
which is good in any we must call God's grace in them, and give that grace the
glory of it; and we ought ourselves to take the comfort of it, and make it the
matter of our rejoicing. We must be glad to see the grace of God in others,
and the more when we see it where we did not expect it.
(4.) He did what he could to fix them, to confirm those in the faith who were
converted to the faith. He exhorted them-- parekalei.
It is the same word with that by which the name of Barnabas is interpreted (ch.
iv. 36), uioV paraklhsewV--a
son of exhortation; his talent lay that way, and he traded with it; let
him that exhorteth attend to exhortation, Rom. xii. 8. Or, being a
son of consolation (for so we render the word), he comforted or
encouraged them with purpose of heart to cleave to the Lord. The more he
rejoiced in the beginning of the good work among them, the more earnest he was
with them to proceed according to these good beginnings. Those we have comfort
in we should exhort. Barnabas was glad for what he saw of the grace of God
among them, and therefore was the more earnest with them to persevere. [1.] To
cleave to the Lord. Note, Those that have turned to the Lord are
concerned to cleave unto the Lord, not to fall off from following him,
not to flag and tire in following him. To cleave to the Lord Jesus is to live
a life of dependence upon him and devotedness to him: not only to hold him
fast, but to hold fast by him, to be strong in the Lord and in the power of
his might. [2.] To cleave to him with purpose of heart, with an
intelligent, firm, and deliberate resolution, founded upon good grounds, and
fixed upon that foundation, Ps. cviii. 1. It is to bind our souls with a bond
to be the Lord's, and to say as Ruth, Entreat me not to leave him, or
to return from following after him.
(5.) Herein he gave a proof of his good character (v. 24): He was a
good man, and full of the Holy Ghost, and of faith, and approved himself
so upon this occasion. [1.] He showed himself to be a man of a very sweet,
affable, courteous disposition, that had himself the art of obliging, and
could teach others. He was not only a righteous man, but a good man, a
good-tempered man. Ministers that are so recommend themselves and their
doctrine very much to the good opinion of those that are without. He was a
good man, that is, a charitable man; so he had approved himself, when he sold
an estate, and gave the money to the poor, ch. iv. 37. [2.] By this it
appeared that he was richly endued with the gifts and graces of the Spirit.
The goodness of his natural disposition would not have qualified him for this
service if he had not been full of the Holy Ghost, and so full of power by
the Spirit of the Lord. [3.] He was full of faith, full of the Christian
faith himself, and therefore desirous to propagate it among others; full of
the grace of faith, and full of the fruits of that faith that works by love.
He was sound in the faith, and therefore pressed them to be so.
(6.) He was instrumental to do good, by bringing in those that were without,
as well as by building up those that were within: Much people were added to
the Lord, and thereby added to the church; many were turned to the
Lord before, yet more are to be turned; it is done as thou hast commanded,
and yet there is room.
2. Barnabas went to fetch Saul, to join with him in the work of the gospel at
Antioch. The last news we heard of him was that, when his life was sought at
Jerusalem, he was sent away to Tarsus, the city where he was born, and, it
should seem, he continued there ever since, doing good, no doubt. But now
Barnabas takes a journey to Tarsus on purpose to see what had become of him,
to tell him what a door of opportunity was opened at Antioch, and to desire
him to come and spend some time with him there, v. 25, 26. And here
also it appears that Barnabas was a good sort of a man in two things-- (1.)
That he would take so much pains to bring an active useful man out of
obscurity. It was he that introduced Saul to the disciples at Jerusalem, when
they were shy of him; and it was he that brought him out of the corner into
which he was driven, into a more public station. It is a very good work to
fetch a candle from under a bushel, and to set it in a candlestick. (2.) That
he would bring in Saul at Antioch, who, being a chief speaker (ch.
xiv. 12), and probably a more popular preacher, would be likely to eclipse him
there, by outshining him; but Barnabas is very willing to be eclipsed when it
is for the public service. If God by his grace inclines us to do what good we
can, according to the ability we have, we ought to rejoice if others that have
also larger capacities have larger opportunities, and do more good than we can
do. Barnabas brought Saul to Antioch, though it might be the lessening of
himself, to teach us to seek the things of Christ more than our own things.
3. We are here further told,
(1.) What service was now done to the church at Antioch. Paul and Barnabas
continued there a whole year, presiding in their religious assemblies, and
preaching the gospel, v. 26. Observe, [1.] The church frequently
assembled. The religious assemblies of Christians are appointed by Christ for
his honour, and the comfort and benefit of his disciples. God's people of old
frequently came together, at the door of the tabernacle of the
congregation; places of meeting are now multiplied, but they must come
together, though it be with difficulty and peril. [2.] Ministers were the
masters of those assemblies, and held those courts in Christ's name to which
all that hold by, from, and under him, owe suit and service. [3.] Teaching
the people is one part of the work of ministers, when they preside in
religious assemblies. They are not only to be the people's mouth to God in
prayer and praise, but God's mouth to the people in opening the scriptures,
and teaching out of them the good knowledge of the Lord. [4.] It is a great
encouragement to ministers when they have opportunity of teaching much people,
of casting the net of the gospel where there is a large shoal of fish, in
hopes that the more may be enclosed. [5.] Preaching is not only for the
conviction and conversion of those that are without, but for the instruction
and edification of those that are within. A constituted church must have its
teachers.
(2.) What honour was now put upon the church at Antioch: There the
disciples were first called Christians; it is probable they called
themselves so, incorporated themselves by that title, whether by some solemn
act of the church or ministers, or whether this name insensibly obtained there
by its being frequently used in their praying and preaching, we are not told;
but it should seem that two such great men as Paul and Barnabas continuing
there so long, being exceedingly followed, and meeting with no opposition,
Christian assemblies made a greater figure there than any where, and became
more considerable, which was the reason of their being called Christians
first there, which, if there were to be a mother-church to rule over all other
churches, would give Antioch a better title to the honour than Rome can
pretend to. Hitherto those who gave up their names to Christ were called disciples,
learners, scholars, trained up under him, in order to their being employed
by him; but henceforward they were called Christians. [1.] Thus the
reproachful names which their enemies had hitherto branded them with would,
perhaps, be superseded and disused. They called them Nazarenes (ch.
xxiv. 5), the men of that way, that by-way, which had no name; and thus
they prejudiced people against them. To remove the prejudice, they gave
themselves a name which their enemies could not but say was proper. [2.] Thus
those who before their conversion had been distinguished by the names of Jews
and Gentiles might after their conversion be called by one and the same name,
which would help them to forget their former dividing names, and prevent their
bringing their former marks of distinction, and with them the seeds of
contention, into the church. Let not one say, "I was a Jew;"
nor the other, "I was a Gentile;" when both the one and the
other must now say, "I am a Christian." [3.] Thus they
studied to do honour to their Master, and showed that they were not ashamed to
own their relation to him, but gloried in it; as the scholars of Plato called
themselves Platonists, and so the scholars of other great men. They
took their denomination not from the name of his person, Jesus, but of
his office, Christ-anointed, so putting their creed into their names, that
Jesus is the Christ; and they were willing all the world should know that
this is the truth they will live and die by. Their enemies will turn this name
to their reproach, and impute it to them as their crime, but they will glory
in it: If this be to be vile, I will be yet more vile. [4.] Thus they
now owned their dependence upon Christ, and their receivings from him; not
only that they believed in him who is the anointed, but that through
him they themselves had the anointing, 1 John ii. 20, 27. And God is
said to have anointed us in Christ, 2 Cor. i. 21. [5.] Thus they laid
upon themselves, and all that should ever profess that name, a strong and
lasting obligation to submit to the laws of Christ, to follow the example of
Christ, and to devote themselves entirely to the honour of Christ--to be to
him for a name and a praise. Are we Christians? Then we ought to think,
and speak, and act, in every thing as becomes Christians, and to do nothing to
the reproach of that worthy name by which we are called; that that may not be
said to us which Alexander said to a soldier of his own name that was noted
for a coward, Aut nomen, aut mores muta--Either change thy name or mend thy
manners. And as we must look upon ourselves as Christians, and carry
ourselves accordingly, so we must look upon others as Christians, and carry
ourselves towards them accordingly. A Christian, though not in every thing of
our mind, should be loved and respected for his sake whose name he bears,
because he belongs to Christ. [6.] Thus the scripture was fulfilled,
for so it was written (Isa. lxii. 2) concerning the gospel-church, Thou
shalt be called by a new name, which the mouth of the Lord shall name. And
it is said to the corrupt and degenerate church of the Jews, The Lord God
shall slay thee, and call his servants by another name, Isa. lxv. 15.
27 And in these days came prophets from
Jerusalem unto Antioch. 28 And there stood up one of them named
Agabus, and signified by the Spirit that there should be great dearth
throughout all the world: which came to pass in the days of Claudius Cæsar.
29 Then the disciples, every man according to his ability, determined to send
relief unto the brethren which dwelt in Judæa: 30 Which also they
did, and sent it to the elders by the hands of Barnabas and Saul.
When our Lord Jesus ascended on high he gave gifts unto men, not only apostles
and evangelists, but prophets, who were enabled by the Spirit to foresee
and foretel things to come, which not only served for a confirmation of the
truth of Christianity (for all that these prophets foretold came to pass,
which proved that they were sent of God, Deut. xviii. 22; Jer. xxviii.
9), but was also of great use to the church, and served very much for its
guidance. Now here we have,
I. A visit which some of these prophets made to Antioch (v. 27): In
these days, during that year that Barnabas and Saul lived at Antioch,
there came prophets from Jerusalem to Antioch: we are not told how
many, nor is it certain whether these were any of those prophets that we
afterwards find in the church at Antioch, ch. xiii. 1. 1. They
came from Jerusalem, probably because they were not now so much regarded there
as they had been; they saw their work in a manner done there, and therefore
thought it time to be gone. Jerusalem had been infamous for killing the
prophets and abusing them, and therefore is now justly deprived of these
prophets. 2. They came to Antioch, because they heard of the flourishing state
of that church, and there they hoped they might be of some service. Thus
should every one as he hath received the gift minister the same.
Barnabas came to exhort them, and they, having received the exhortation well,
now have prophets sent them to show them things to come, as Christ had
promised, John xvi. 13. Those that are faithful in their little shall be
entrusted with more. The best understanding of scripture-predictions is to be
got in the way of obedience to scripture-instructions.
II. A particular prediction of a famine approaching, delivered by one of these
prophets, his name Agabus; we read of him again prophesying Paul's
imprisonment, ch. xxi. 10, 11. Here he stood up, probably in one of
their public assemblies, and prophesied, v. 28. Observe, 1. Whence he
had his prophecy. What he said was not of himself, nor a fancy of his own, nor
an astronomical prediction, nor a conjecture upon the present workings of
second causes, but he signified it by the Spirit, the Spirit of prophecy,
that there should be a famine; as Joseph, by the Spirit enabling him,
understood Pharaoh's dreams, foretold the famine in Egypt, and Elijah the
famine in Israel in Ahab's time. Thus God revealed his secrets to his servants
the prophets. 2. What the prophecy was: There should be great dearth
throughout all the world, by unseasonable weather, that corn should be
scarce and dear, so that many of the poor should perish for want of bread.
This should be not in one particular country, but through all the world,
that is, all the Roman empire, which they in their pride, like Alexander
before them, called the world. Christ had foretold in general that
there should be famines (Matt. xxiv. 7; Mark xiii. 8; Luke xxi. 11); but
Agabus foretels one very remarkable famine now at hand. 3. The accomplishment
of it: It came to pass in the days of Claudius Cæsar; it began in the
second year of his reign, and continued to the fourth, if not longer. Several
of the Roman historians make mention of it, as does also Josephus. God sent
them the bread of life, and they rejected it, loathed the plenty of that
manna; and therefore God justly broke the staff of bread, and punished them
with famine; and herein he was righteous. They were barren, and did not bring
forth to God, and therefore God made the earth barren to them.
III. The good use they made of this prediction. When they were told of a
famine at hand, they did not do as the Egyptians, hoard up corn for
themselves; but, as became Christians, laid by for charity to relieve others,
which is the best preparative for our own sufferings and want. It is promised
to those that consider the poor that God will preserve them, and keep them
alive, and they shall be blessed upon the earth, Ps. xli. 1, 2. And those
who show mercy, and give to the poor, shall not be ashamed in the evil time,
but in the days of famine they shall be satisfied, Ps. xxxvii. 19, 21. The
best provision we can lay up against a dear time is to lay up an interest in
these promises, by doing good, and communicating, Luke xii. 33. Many give it
as a reason why they should be sparing, but the scripture gives it as a reason
why we should be liberal, to seven, and also to eight, because we
know not what evil shall be upon the earth, Eccl. xi. 2. Observe,
1. What they determined--that every man, according to his ability,
should send relief to the brethren that dwelt in Judea, v. 29.
(1.) The persons that were recommended to them as objects for charity were the
brethren that dwelt in Judea. Though we must, as we have opportunity, do
good to all men, yet we must have a special regard to the household of
faith, Gal. vi. 10. No poor must be neglected, but God's poor most
particularly regarded. The care which every particular church ought to take of
their own poor we were taught by the early instance of that in the church at
Jerusalem, where the ministration was so constant that none lacked, ch.
iv. 34. But the communion of saints in that instance is here extended further,
and provision is made by the church at Antioch for the relief of the poor in
Judea, whom they call their brethren. It seems it was the custom of the Jews
of the dispersion to send money to those Jews who dwelt in Judea, for the
relief of the poor that were among them, and to make collections for that
purpose (Tully speaks of such a thing in his time, Orat. pro Flacco),
which supposes there were many poor in Judea, more than in other countries, so
that the rich among them were not able to bear the charge of keeping them from
starving; either because their land had become barren, though it had
been a fruitful land, for the iniquity of those that dwelt therein, or
because they had no traffic with other nations. Now we may suppose that the
greatest part of those who turned Christians in that country were the poor
(Matt. xi. 5, The poor are evangelized), and also that when the poor
turned Christians they were put out of the poor's book, and cut off from their
shares in the public charity; and it were easy to foresee that if there came a
famine it would go very hard with them; and, if any of them should perish for
want, it would be a great reproach to the Christian profession; and therefore
this early care was taken, upon notice of this famine coming, to send them a
stock beforehand, lest, if it should be deferred till the famine came, it
should be too late. (2.) The agreement there was among the disciples about it,
that every man should contribute, according to his ability, to
this good work. The Jews abroad, in other countries, grew rich by trade, and
many of the rich Jews became Christians, whose abundance ought to be a
supply to the want of their poor brethren that were at a great distance;
for the case of such ought to be considered, and not theirs only that live
among us. Charitable people are traders with what God has given them, and the
merchants find their account in sending effects to countries that lie very
remote; and so should we in giving alms to those afar off that need them,
which therefore we should be forward to do when we are called to it. Every
man determined to send something, more or less, according to his
ability, what he could spare from the support of himself and his family,
and according as God had prospered him. What may be said to be according
to our ability we must judge for ourselves, but must be careful that we
judge righteous judgment.
2. What they did--they did as they determined (v. 30). Which also
they did. They not only talked of it, but they did it. Many a good motion
of that kind is made and commended, but is not prosecuted, and so comes to
nothing. But this was pursued, the collection was made, and was so
considerable that they thought it worth while to send Barnabas and Saul to
Jerusalem, to carry it to the elders there, though they would want
their labours in the mean time at Antioch. They sent it, (1.) To the
elders, the presbyters, the ministers or pastors, of the churches in
Judea, to be by them distributed according to the necessity of the
receivers, as it had been contributed according to the ability of the givers.
(2.) It was sent by Barnabas and Saul, who perhaps wanted an occasion
to go to Jerusalem, and therefore were willing to take this. Josephus tells us
that at this time king Irates sent his charity to the chief men of Jerusalem,
for the poor of that country; and Helena, queen of the Adiabeni, being now at
Jerusalem, and hearing of many that died of famine there, and in the country
about, sent for provisions from Cyprus and Alexandria, and distributed them
among the people; so says Dr. Lightfoot, who also computes, by the date of
Paul's rapture, "fourteen years before he wrote the second Epistle to the
Corinthians" (2 Cor. xii. 1, 2), that it was in this journey of his to
Jerusalem, with these alms and offerings, that he had his trance in
the temple (which he speaks of, ch. xxii. 17), and in that trance
was rapt up into the third heaven; and then it was that Christ told him he
would send him thence unto the Gentiles, which accordingly he did as
soon as ever he came back to Antioch. It is no disparagement, in an
extraordinary case, for ministers of the gospel to be messengers of the
church's charity, though to undertake the constant care of that matter would
ordinarily be too great a diversion from more needful work to those who
have given themselves to prayer and the ministry of the word.
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