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Matthew Henry’s Complete Commentary
on the Whole Bible
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Matthew Henry |
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,
II. The good success of the gospel at Antioch, and the parts adjacent,
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,
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,
| Peter’s Vindication. |
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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 surprize 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 surprized 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
&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,
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,
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,”
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,
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.
| 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,
(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,
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,
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,
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),
hyios parakleseos—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,
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,
[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,
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,
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
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.
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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,
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,
Here he stood up, probably in one of their public assemblies, and
prophesied,
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,
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
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”
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,
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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