CRITICAL REMARKS
Acts 11:19. Upon the persecution.—Or, tribulation, ἀπὸ πῆς θλίψεως: better, from (as an effect of) the persecution, that arose about Stephen, ἐπὶ Στεφάνῳ—i.e., on account of, rather than in the time of Stephen, which would have required ἐπὶ Στεφάνου. Phenice.—“The region of palms,” a narrow strip of territory about two hundred miles in length, with a varying breadth, never more than thirty-five miles, looking out upon the Mediterranean, having Syria upon the north, the country of the Philistines upon the south, and the range of Lebanon in its rear on the East. Its chief cities were Tyre and Sidon. Cyprus.—See on Acts 4:3-6. Antioch.—The capital of the Seleucidæ, situated on the Orontes, sixteen miles from the sea and forty-one from the river’s mouth. “The queen of the East, the third metropolis of the world, the residence of the imperial legate of Syria, this vast city of perhaps 500,000 souls … was no mere Oriental town with low, flat roofs, and dingy, narrow streets, but a Greek capital, enriched and enlarged by Roman munificence, … situated at the point of junction between the chains of Lebanon and Taurus, and containing an immense colony of Jews” (Farrar, The Life and Work of St. Paul, p. 288). “In this splendid world-city, where all nationalities of the East and West flowed together, and every stranger instantly was received into citizenship, washed itself out more than anywhere else the strong exclusiveness of the Jewish character. If the synagogues as a whole adhered closely to the law, yet were there many Jews who held friendly intercourse with the heathen, and were even susceptible towards the preaching of Christianity” (Langhans’s Biblische Geschichte und Literatur, 2:726).
Acts 11:20. Cyrene.—See on Acts 2:10. Grecians.—I.e., Greek-speaking Jews; Greeks (R.V.).
1. The testimony of the best documents countenances the text, Grecians.
2. Internal harmony appears to favour Greeks.
3. Some of the oldest versions and a few MSS. support Greeks.
4. The majority of critics decide for Greeks (Griesbach, Lachmann, Tischendorf, De Wette, Holtzmann, Zöckler, Meyer, Alford).
5. On the other hand, scholars of ability incline to Grecians (Westcott and Hort, Wordsworth, Alexander, Spence).
6. The Sinaitic MSS. affords no certain light, since it reads εὐαγγελιστάς, which is clearly wrong, although it points in the direction of Ἑλληνιστάς, Grecians,
Acts 11:22. Barnabas.—See on Acts 4:36.
Acts 11:25. On Tarsus.—See Acts 9:30. To seek Saul They had met last in Jerusalem (Acts 9:27), where Saul had preached till compelled to flee for his life (Acts 9:30). How long an interval had passed cannot be exactly computed; but as Paul’s second visit to Jerusalem occurred a year after he had come to Antioch (Acts 11:26)—i.e., in A.D. 44—several (perhaps five; Ramsay thinks ten) years may have elapsed since they had beheld each other in the flesh. During these years the incidents connected with the evangelistic wanderings of Peter (Acts 9:31-43), the conversion of Cornelius (10, Acts 11:1-18), and the founding of the Church at Antioch (Acts 11:19-26), as well as in Syria and Cilicia (Acts 15:23), may have taken place.
Acts 11:26. Christians.—Χριστιανοί, the name given to the disciples first in Antioch about ten years after the Ascension. Hardly by the disciples themselves, for whom such titles as “the brethren,” “the saints,” were enough, or by the Jews, who would scarcely have admitted what the name seemed to imply that Jesus of Nazareth had been the Messiah; but most likely by the pagans, though whether by the Romans (compare Tacitus, Ann., xv. 44), or by the Greeks (Lepsius, Holtzmann), or by the Syrians cannot be ascertained. It may have been given by the populace or by the civic authorities (Renan), and intended as a nickname (Zöckler), since Antioch was fond of nicknames, or simply as a title of distinction, “derived from the watchword of their faith” (Weizsäcker). “In any case the name belongs to popular slang” (Ramsay).
Acts 11:27. Prophets.—Men endowed with the gift of prophecy (Romans 12:6; 1 Corinthians 12:10), who occupied a sort of teaching office in the Church, and were often associated with the regular teaching order (Acts 13:1; 1 Corinthians 12:28; Ephesians 4:11).
Acts 11:28. Claudius Cæsar.—Succeeded Caligula from A.D. 41–54. Schürer (Jud. Volk., i. 474) regards Luke’s statement about the famine as unhistorical; but Claudius’s reign throughout was remarkable for the frequent famines which occurred in it (Suetonius, Claudius, 18; Tacitus, Ann., xii. 43). One of these Josephus (Ant., XX. Acts 11:2) mentions as specially affecting Judæa and Syria under the procuratorship of Cuspius Fadus, A.D. 45. This date important for arranging the chronology of the Acts. Ramsay dates the famine in A.D. 46.
Acts 11:29. Relief.—Lit. for ministry or service, in anticipation of the impending famine.
Acts 11:30. Elders.—The first mention of these office bearers in the New Testament. That these office bearers afterwards existed in Jerusalem is subsequently stated (Acts 14:23, Acts 15:2; Acts 15:4; Acts 15:6, Acts 21:18). That they existed already may be inferred (Acts 15:2; Acts 15:4; Acts 15:6). That Paul’s Epistles do not mention elders in Jerusalem (Weizsäcker) is no argument against the truthfulness of the narrative. The complete identity of elders and bishops in the apostolic time follows from such texts as Acts 20:17; Philippians 1:1; Titus 1:5; Titus 1:7; 1 Peter 5:1.
HOMILETICAL ANALYSIS.—Acts 11:19-26
The Origin of the Church at Antioch; or, the Preparation of a Centre for the approaching Gentile Mission
I. The first gospel preachers at Antioch.
1. Who they were. Jewish Christians who had been scattered abroad in consequence of the persecution (or tribulation) that arose on the death of Stephen, A.D. 38. Some of these were foreign Jews, men of Cyprus (see on Acts 4:36) and Cyrene (see on Acts 2:10). That Barnabas was among them is not favoured by the narrative (Acts 11:22), though his connection with Cyprus may have led him to direct the fugitives to carry the glad tidings to his native island. That Mnason of Cyprus (Acts 21:16), and Lucius of Cyrene (Acts 13:1), formed two of these pioneer missionaries, though not certain, is by no means improbable.
2. How they came to Antioch.
(1) The road they pursued was most likely that which ran up the coast of Phœnicia (Acts 15:3; Acts 21:2), passing, doubtless, through its historic towns, Tyre and Sidon, where some years afterwards Christian communities were found by Paul (Acts 21:3; Acts 27:3).
(2) As to why they betook themselves to Antioch, the importance of that city as the largest in Asia Minor and the third in rank in the Roman Empire—Rome and Alexandria only being larger—would naturally have something to do with attracting them thither. Besides, as the capital of Syria and the residence of the Roman Governors of that province, it had gathered into it people of many nationalities, including a large colony of Jews. Nor is it unlikely that they were influenced by the number of Jewish proselytes who were attached to its synagogues, as well as by the circumstance that already “Antioch had furnished to the Church of Jerusalem one of its most influential members—viz., Nicolas, one of the deacons” (Renan).
3. When they arrived in the city. Whether before or after the conversion of Cornelius cannot be deduced from the narrative. The decision depends chiefly on whether Acts 15:7 teaches, as it appears to do, that Peter was the first to preach to the Gentiles. If so, then the missionaries must have heard before reaching Antioch of Peter’s reception of Cornelius into the Church, which would explain their subsequent procedure in that city.
4. The persons to whom they preached.
(1) On the way to Antioch, to none save only to Jews (Acts 11:19), whether Hebrew or Greek speaking. This was natural if either Cornelius’s conversion had not yet taken place or they had not yet heard of it.
(2) On reaching Antioch, to the Greeks or Grecians—it is uncertain which. The reading “Greeks” suggests that either an unauthorised Gentile mission had been undertaken by the missionaries before Cornelius’s conversion, if that had not yet taken place, or they had not yet heard of it, or, what is more probable, that having heard of, it on reaching Antioch they forthwith began to extend their mission, and that the more gladly since “in a city where pure Jews—Jews, who were proselytes, etc., people fearing God—or half-Jewish Pagans, and pure pagans, lived together, confined preachings, restricted to a group of houses, became impossible” (Renan). The reading “Grecians” leaves the time of the missionaries’ arrival in Antioch undecided, and harmonises with the idea that Peter was the opener of the Church’s door to the Gentiles—which however he still was on the preceding hypothesis (see Critical Remarks).
5. The burden of their preaching. The Lord Jesus—i.e., the facts and doctrines concerning His life, death, resurrection, ascension, and future coming. As much as this seems implied in the use of the term “Lord” along with “Jesus” in defining the subject of their ministry. There can be no ground for thinking that they preached another gospel than that which was preached in Jerusalem and at Cæsarea by Peter, and afterwards at Antioch and throughout Asia Minor by Paul.
6. The success of their labours. Not through superior ability, eloquence, industry, or persuasiveness of their own, but solely through the power of the truth, accompanied by the power of Christ operating through His Spirit, “a great number believed and” or, having believed, “turned to the Lord”—i.e., avowed themselves to be His disciples. It is not necessary, in order to account for this remarkable awakening, to call in the aid of extraneous circumstances such as the excitement caused in the city by an earthquake which occurred on March 23rd, of the year 37, or the disposition to believe in supernatural matters which had been produced in the people’s minds by the pretensions of an impostor, Debborius, who claimed that by means of ridiculous talismans he could prevent the recurrence of such catastrophes (Renan, The Apostles, xii.). A faithfully preached gospel in the hands of the Holy Ghost is sufficient to explain the entire phenomenon which appeared at Antioch, the gospel’s acknowledged adaptation to the soul’s needs ensuring that it will sooner or later win its way to the hearts of some who hear.
II. The mission of Barnabas to Antioch. 1. The occasion of his mission. This was the report which had reached Jerusalem concerning the progress of the gospel in that heathen city. If this occurred before Cornelius’s conversion, it would doubtless startle the Church leaders, though the statements are quite unwarranted that “notwithstanding the kindly wishes of some of the principal members of the Church in Jerusalem, Peter in particular, the apostolic college continued to be influenced by the meanest ideas,” and that “on every occasion when they heard that the good news had been announced to the heathen some of the elders manifested signs of disappointment” (Renan, The Apostles, xiii.). If the tidings came to the Church leaders after Cornelius’s conversion, as may reasonably be inferred from the narrative, then they would not be taken unawares or at a loss how to act in the crisis that had arisen.
2. The object of the mission. It is not supposable that Barnabas was sent to frown upon, or even suspiciously regard, the new movement, but presumably
(1) to reconnoitre the situation, and observe the facts, as became prudent Church leaders whose duty it was to do nothing rashly;
(2) on ascertaining the genuineness of the awakening, to confirm with suitable counsels and exhortations the young converts, for which by his sincere piety and sympathetic nature he was eminently fitted; and
(3) if need were, to assist the evangelists in gathering in the fruits and widening the circuit of their labours, for which task again he was signally qualified, though it does seem going too far to say he was “the most enlightened member of the Church at Jerusalem,” and “the chief of the liberal party which desired progress and wished the Church to be open to all” (Renan).
3. The reason of his mission. That is, the reason of his selection by the apostles as their delegate; which was most likely:
(1) because of his being an eminent disciple of undoubted Christian character, and almost apostolic rank (Acts 4:36);
(2) because, as above stated, he was personally fitted for the work which required to be done at Antioch; and
(3) because he was a native of Cyprus, and in all probability known to some of the evangelists who were labouring in Antioch. 4. The execution of his mission. On reaching Antioch Barnabas did the business for which he had been commissioned.
(1) He investigated the work of grace that had been reported as going on in that city, found it to be genuine, and, like the good man that he was (Acts 11:24), was glad, though it was a work which he himself had no hand in bringing about.
(2) He exhorted the converts, that with full purpose of heart they should cleave unto the Lord—not unto their leaders merely, or to one another, but to the Lord, which would certainly prove the speediest and most efficacious way to secure their growth in grace, their perseverance in religion, and their final salvation.
(3) Though not stated, it may be assumed that he aided the brethren in preaching the gospel, it being barely conceivable that Barnabas, through jealousy, or indolence, or indifference, would stand aloof.
5. The success of his mission. “Much people was added unto the Lord,” by repentance, faith, and baptism. Though, perhaps, the numerous conversions that were effected cannot all be ascribed to him, it need not be doubted that he exercised a powerful influence for good upon those who listened to his preaching; and, without endorsing the verdict that “Christianity has always done injustice to that great man in not placing him in the front rank of her founders” (Renan), it may cheerfully be granted that his name will for ever remain associated with that Church, which, if he did not originate, he at least did much to consolidate and extend.
III. The appearance of Saul at Antioch.—
1. How it was brought about. By Barnabas, who conceived in his noble heart the magnificent idea (Renan) of fetching Saul from Tarsus, and for this purpose went forth to seek him. On escaping from Jerusalem Saul had betaken himself to his native city (see Acts 9:30), where he had been living, and without doubt labouring in the gospel ever since. It is to this period that the founding of the Syrian and Cilician Churches (Acts 15:41; Galatians 1:21) can with most plausibility be ascribed. For the notions that Saul at this time in Tarsus was fretting out his soul in enforced indolence, and that “his false position, his haughtiness, and his exaggerated pretensions were neutralising many of his other and better qualities” (Renan), there is absolutely no foundation.
2. How long it continued. “A whole year”—i.e., during A.D 44—the year immediately preceding that of Paul’s second journey to Jerusalem, at the time of the famine (Acts 11:30). “This was,” says Renan, “a most brilliant and without doubt the most happy year in the life of Paul,” adding that “the prolific originality of these two great men raised the Church of Antioch to a degree of grandeur to which no Christian Church had previously attained.” In any case, the spiritual results of that year’s evangelism were in some measure traceable in the vigorous missionary Church that was gathered in that city (Acts 13:1-3).
3. How it was used. As above stated, in helping on the Christian cause in Antioch, in evangelising along with Barnabas and the missionaries already there. No doubt the felt need of additional labourers constituted the motive which impelled Barnabas to think of the Great Tarser; and though once more the imaginative Frenchman’s statement is by no means to be hastily subscribed, that “most of the glory which has accrued to the latter is really due to the modest man who excelled him in everything, brought his merits to light, prevented more than once his faults from resulting deplorably to himself and his cause, and the illiberal views of others from exciting him to revolt, and also prevented mean personalities from interfering with the work of God” (Renan, The Apostles, xiii.), it may frankly be conceded that no more important service was ever done by Barnabas to the Church of Christ than when recalling the brilliant ability and fervid zeal of Saul he fetched that distinguished man to Antioch. It was one of those small and seemingly unimportant actions which bring large and far-reaching results in their train. Saul’s appearance in Antioch made Antioch a missionary centre, and himself the greatest missionary the world has ever seen.
IV. The coming of Jerusalem prophets to Antioch.—
1. The alarming prediction.
(1) What it was. That there should be great dearth throughout all the world—literally, over all the inhabited land, meaning Judæa and the surrounding countries, or perhaps the Roman empire. The communication would have been sufficiently distressing at any time and to any people, the horrors of famine, especially when long continued, being well nigh indescribable (compare Deuteronomy 28:53-57; Leviticus 26:19-29; 1 Kings 17:1-16; 2 Kings 6:24-29). To the Church at Jerusalem, consisting as it did mostly of poor people, and impoverished as it had been by its communistic experiments, the contemplation of such a visitation was simply alarming; and the suggestion is not without likelihood that the apprehension of this appalling calamity was the cause of the prophetic embassy to the Church at Antioch—“the elders of Jerusalem” had “decided to seek succour from the members of the richer Churches of Syria” (Renan).
(2) By whom it was spoken. Agabus, of whom nothing is known beyond the fact here recorded that he was one of the prophetic or inspired teachers who were attached to the Church at Jerusalem, and the subsequent statement that in after years he went down to Cæsarea and foretold Paul’s impending imprisonment (Acts 21:10). Such prophets were also found in the Churches of Antioch (Acts 13:1; Acts 15:32) and Corinth (1 Corinthians 12:28-29; 1 Corinthians 14:29). That Agabus was a comparatively obscure individual—like Ananias of Damascus (Acts 9:10)—shows that great services to the Church of God may be rendered by exceedingly humble instruments.
(3) On whose authority published. Not that of Agabus himself, but of the Holy Spirit who spoke through him. Not every word uttered by an inspired teacher was inspired (1 Corinthians 7:6; 1 Corinthians 7:12), though this was. Those who speak in God’s name should be careful not to mistake their own thoughts for God’s, and should never claim for their own pronouncements an authority which belongs only to God.
(4) When it came to pass. “In the days of Claudius.” No universal dearth is, though several local dearths are, reported as having prevailed during the reign of that Cæsar. Indeed, “the reign of Claudius was afflicted almost every year by partial famines” (Renan). According to Josephus (Ant., XX. ii. 5, Acts 11:2) many of the inhabitants of Judæa were about his time swept away by a famine, which Helena, Queen of Adiabene, a Jewish proselyte then at Jerusalem, relieved by importing corn from Egypt and Cyprus, distributing it among the starving population. If this was the famine referred to by Luke, it occurred in the year 44 A.D. (see “Critical Remarks”).
2. The generous resolution “To send relief unto the brethren which dwelt in Judæa.” Generous this proposal was—
(1) In the kindness it displayed toward the Mother Church, which was certain, for reasons already explained, to suffer more than Churches in other cities when the famine came (Romans 15:1).
(2) In the unselfishness it manifested, since, although they themselves would assuredly suffer from the dearth, they thought first of the wants of the poor disciples at Jerusalem (1 Corinthians 10:24).
(3) In the forethought it evinced—not waiting till the need arose, but taking time by the forelock, and providing beforehand for the coming pressure (2 Corinthians 8:11).
(4) In the unanimity with which it was adopted, every member of the Church agreeing with and entering heartily into the proposal (1 Peter 3:8).
(5) In the liberality which it contemplated, each man determining to contribute according to his ability (see 1 Corinthians 16:2; 2 Corinthians 8:12).
3. The benevolent donation. When their generous gift had been collected they despatched it to Jerusalem.
(1) Without delay. Bis dat qui cito dat. Many acts of kindness lose their fragrance by being too late.
(2) By the hands of trusted messengers—Barnabas and Saul. This showed the importance the Church at Antioch attached to their gift and the confidence they reposed in these honoured brethren.
(3) To be placed in the hands of the elders of the Church at Jerusalem for judicious distribution among the poor saints.
Learn.—
1. The Church’s duty to travel abroad with the gospel, to confirm young converts, to evangelise the community in which she is placed, to listen to whatever teaching God may send her from time to time, and to relieve the wants of her poorer members.
2. The Church’s strength—the gospel she preaches, “the Lord Jesus,” the presence with her of the Lord’s hand, the devotion of talented and faithful ministers, the constancy and mutual love of her members.
HINTS AND SUGGESTIONS
Acts 11:20-21. The Awakening at Antioch.
I. The clamant need which existed at Antioch for such an awakening. Antioch was a heathen city.
1. Large. Crowded with human beings, every one possessed of a nature which had been made for God and Immortality.
2. Wealthy. And, therefore, filled with temptations for its inhabitants to serve mammon rather than God. “Temples, aqueducts, baths, basilicas, nothing was wanting at Antioch in what constituted a grand Syrian city of the period.… Antioch not only possessed immense edifices of public utility; it had that also which few of the Syrian cities possessed—the noblest specimens of Grecian art, wonderfully beautiful statues, classical works of a delicacy of detail which the age was no longer capable of imitating” (Renan). Wealth seldom favourable to religion (Matthew 19:24).
3. Degraded. In spite of its picturesque site Antioch was little better than another Sodom. “The depravity of certain Levantine cities, dominated by the spirit of intrigue, delivered up entirely to low cunning, can scarcely give us a conception of the degree of corruption reached by the human race at Antioch.” “It was an inconceivable medley of mountebanks, quacks, buffoons, magicians, miracle mongers, sorcerers, false priests; a city of races, games, dances, processions, fêtes, revels of unbridled luxury, of all the follies of the East, of the most unhealthy superstitions, and of the fanaticism of the orgy” (Renan, The Apostles, 12.).
4. Benighted. Notwithstanding the Jewish element in its population, it was practically shrouded in spiritual darkness—“having no hope and without God in the world” (Ephesians 2:12). Devoted to debasing superstitions, “full of the worship of Apollo and the nymphs,” it possessed no true light. “Syrian levity, Babylonian charlatanism, and all the impostures of Asia had made it the capital of all lies and the sink of every description of infamy.” If ever city needed an awakening, Antioch did.
II. The simple instrumentality by which its awakening was brought about.
1. The arrival in the city of a few wandering preachers, men of Cyprus and Cyrene, foreign missionaries from the Mediterranean and the North of Africa. It was a momentous day for Antioch when these men presented themselves before its gates. Neither the civic authorities nor the pleasure-loving citizens had the smallest conception of the spiritual dynamite which these men had concealed about their, persons. Compare Paul’s landing on the shores of Europe and entering Philippi.
2. The proclamation of a strange doctrine to the people. For strange it must have been to Jew and Greek to learn that Jesus of Nazareth, who had been crucified by the Romans, was risen from the dead and exalted to the highest seat of authority in heaven—was Israel’s Messiah and the world’s Saviour. Yet just this simple announcement was the force that awakened Antioch from its spiritual slumber. And just this today is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek (Romans 1:16).
3. The invisible working of Divine power upon the people’s hearts. For this must be assumed as what is meant by the statement that the hand of the Lord was with the preachers. Without the Spirit’s help the most learned and eloquent, even the most scriptural preaching, must prove ineffective so far as the production of spiritual results is concerned.
III. The glorious result in which this awakening at Antioch issued.
1. In the salvation of many souls. Both Jews and Greeks became converts. This the immediate and grand end of all preaching. It may instruct the understanding, interest the fancy, gratify the taste, stir the emotions, if it does not lead to personal decision for Christ, it is useless. Modern preachers should remember that saved souls, besides being valuable to their individual possessors, constitute a Church’s and a city’s truest and best wealth.
2. In the establishment within its walls of a Christian Church. How much that Christian Church did for Antioch with its teeming population—what light streamed forth from its teachers, what gracious influences were exerted by its members—has not been tabulated in the form of statistics; but the day will declare. Conceive what present-day cities are where no churches have been planted; imagine what Christian cities would become were their churches to be extinguished. Such mental efforts will enable one to understand the power for good which the Church at Antioch exerted on the heathen populace amongst whom it was planted.
3. In the subsequent origination of a heathen mission. To assert that had the Church at Antioch not been founded Europe might not have been evangelised, would perhaps be going too far. But certainly if in Antioch a Church had not arisen, it might have been a considerable time longer before the thought of a heathen mission had occurred to the poor Christians at Jerusalem. Antioch had the fresh zeal, the liberal outlook, the enterprising spirit, and the pecuniary resources which were necessary for originating such a movement as that of attempting to evangelise the Gentile world; and one has reason to bless God that the gospel was preached and a Church planted in Antioch at so early a stage in the history of Christianity.
Acts 11:23. Barnabas at Antioch.
I. What he saw.—The grace of God manifested:
1. In the spiritual awakening which had taken place; and
2. In the number of conversions that had been registered.
II. How he felt.—He was glad. Because:
1. The gospel was spreading.
2. His countrymen were believing.
3. Souls were being saved.
4. Christ was being glorified.
III. What he said.—“He exhorted them all that with full purpose of heart,” etc. A counsel which was—
1. Timely, suited to their condition as young disciples.
2. Wise, since their onward progress in religion depended on this.
3. Necessary, since if they fell away they could not be saved.
Cleaving to the Lord, an Address for Present-Day Christians.
I. Cleave to the Lord’s work as the only and the all-sufficient ground of acceptance and salvation. The Lord’s work twofold: external, that accomplished by Himself in the days of His flesh and finished on the cross—a work for man; internal, that wrought in the heart by His Holy Spirit—a work in man. Both of these, the Atoning Blood and the Quickening Spirit, are much in danger of being sacrificed even by Christians under the fascinations of the new or anti-supernatural theology, while by the unbelieving world they are utterly rejected. But without these and a steadfast adherence to these both forgiveness and holiness are unattainable.
II. Cleave to the Lord’s person as the exclusive source of spiritual life and the supreme object of affection. For religion after all does not consist in adherence to any system of beliefs, even though these should be right, but in allowing these beliefs to influence the heart and life. In other words, conduct, rather than creed, is the ultimate test of piety, adherence to Christ’s person rather than to Christ’s truth (if this be all) is the surest token of discipleship. Only the Lord to whose person this adherence must be is not the historical Christ, as He is called, the man Jesus of Nazareth, but the crucified risen and exalted Lord of glory, who alone is the source of life and object of love for the believing soul.
III. Cleave to the Lord’s book as the best directory for faith and practice. Notwithstanding present-day controversies about the inspiration and inerrancy of Scripture, the divinity of the sacred volume has never been successfully assailed. After all that criticism, higher or lower, has said, or can say, it remains that the Bible stands out pre-eminent over all the writings of men as the loftiest compendium of truth and the safest guide for duty. No book like it can so satisfactorily reply to the questions—What should one believe? and What must one do? in order to properly fulfill his heaven-appointed mission on the earth.
IV. Cleave to the Lord’s people as the best companions for the heavenward journey. If not possessed of wisdom, or wealth, or power, or social prestige—though even these are not wanting among Christ’s followers—they have holiness which always carries about with it a contagion of goodness, and they have spiritual insight, an acquaintance with the secret of the Lord which is invaluable for such as would live well, and they know where they are going, which is more than the men of the world know.
V. Cleave to the Lord’s heaven as the future and final home. Of this also there are those who would fain deprive the Christian, saying there is no hereafter, nothing beyond the tomb, no resurrection, and no eternal life. But to him who believes that Jesus died and rose again, and that Jesus lives and reigns to-day upon the throne of the Universe, all these are guaranteed and made sure for evermore.
Acts 11:24. The Piety of Barnabas.
I. Its visible flower and fruit.—Goodness. “Barnabas was a good man.” A rare commodity in the world or even in the Church. In Barnabas it was conspicuous and recognised by all. The form it assumed in him was that it must take in all to be genuine—viz., love to the neighbour (Matthew 5:43; Matthew 19:19; Matthew 22:39; Romans 13:9; Galatians 5:14). Kindly consideration for and tender sympathy with others appear in all that is recorded of this distinguished man—in his cheerful surrender and sale of his property to relieve the necessities of his poorer brethren (Acts 4:36-37), in his fraternal mediation between Saul and the apostles (Acts 9:27), in his kindly counsels to the young converts at Antioch (Acts 11:23), in his journey to Tarsus to fetch Saul (Acts 11:25), in his modestly according the first place to his brilliant colleague (Acts 13:7; Acts 13:13; Acts 13:46), in desiring to cover up the failings of his sister’s son, John Mark (Acts 15:37). In all he appears as a man in whose eyes the claims of others stand first, and those of self second.
II. Its hidden source and root.—Faith. “Barnabas was full of faith”—i.e., faith in God and Jesus Christ, in things spiritual and Divine, in heaven and immortality. And without this no man can be good in the highest sense of that term. It is doubtful whether real love to man is possible to him who has not begun to love God, or rather it is not doubtful. Only he who regards man as God’s child can attain to that spiritual affection which constitutes true neighbour love (1 John 4:7-21; 1 John 5:1-2).
III. Its vital sap and nutriment.—The Spirit. “Barnabas was full of the Holy Ghost.” Such goodness as Barnabas displayed can only spring from a renewed heart (Galatians 5:22; Ephesians 5:9), in which the principle of faith has found a lodgment and room to operate (Galatians 5:6). Practical, self-forgetful, philanthropical love is at once the fruit of the Spirit and the work of faith, and the one because the other.
Acts 11:26. A Remarkable Year.—That of Barnabas and Saul at Antioch. A year of—
I. Brotherly communion with each other.—One would like to have overheard the talks those two eminent men of God and servants of Jesus Christ had with one another—the one all aglow with tender human sympathy, the other all ablaze with spiritual enthusiasm, the one with a presence that felt like a soft summer wind, the other with a soul that heaved and throbbed like a burning volcano.
II. Spiritual fellowship with the Church.—While appreciating the rare privilege of each other’s society, it is obvious these noble men did not disdain communion with ordinary saints. For a whole year they were gathered together with or in the Church. They forsook not the assembling of themselves with Christ’s people as the manner of many is. Social worship in the Christian sanctuary is an invaluable privilege which cannot be neglected without suffering spiritual loss.
III. Ministerial labour for Christ.—It was a year of unwearied evangelical activity. They taught much people. They relied, it is apparent, more upon the self-evidencing power of the gospel they proclaimed than upon their own eloquence or argument. Their addresses were more didactic than hortatory. They taught the people—imparted to them instruction rather than stirred them with moving appeals. A good model for modern evangelists.
Acts 11:26. The Name “Christian.”
I. Its origin.—
1. As to place—Antioch. 2. With whom—most likely the heathen population.
3. In what spirit. Probably a spirit of mockery. (See “Critical Remarks.”)
II. Its import.—
1. It was meant to pour contempt upon believers in the Saviour, by designating them Christians or followers of Christ who had been crucified.
2. It is meant to-day to distinguish believers in the Saviour as Christ’s people and friends.
III. Its distinction.—Originally given as a mark of dishonour, it is now a badge of glorious renown for all who wear it, the name of Christ being the highest either in heaven or on earth.
IV. Its obligations,—Now, as at first, it imposes on its bearers certain high responsibilities, which may all be summed up in this that they shall walk worthy of that name by—
1. Treading in Christ’s footsteps (1 Peter 2:21; 1 John 2:6).
2. Breathing Christ’s Spirit (Ephesians 5:2; 1 John 3:16; 1 John 1 John,
3. Maintaining and extending Christ’s cause (Matthew 28:18-20).
Acts 11:29-30. Concerning the Collection.
I. Its object was praiseworthy.—To assist the poor saints at Jerusalem. Kindness to the poor frequently enjoined upon Christ’s followers (Matthew 5:42; Luke 12:33; Luke 18:22; Ephesians 4:28) as an essential ingredient of Christianity (Romans 12:13; Galatians 6:10; James 1:27).
II. Its character was voluntary. As all charity and almsgiving should be (Romans 12:8; 2 Corinthians 8:12). En forced contributions have no religious value whatever. They may do good, but they are not Christian alms.
III. Its universality was undoubted. Every man determined to have a share in the collection. When will all Christ’s people be voluntary givers? How the Church’s exchequer would overflow!
IV. Its liberality was great.—Each man contributed according to his ability, as God had prospered him (1 Corinthians 16:2; 2 Corinthians 11:7).
V. Its promptness was decided. They acted on their generous impulse at once, without delay or hesitation (2 Corinthians 8:11).
VI. Its despatch was quick.—It was no sooner collected than it was forwarded to its destination.
VII. Its application was sure.—Committed to the hands of the Jerusalem elders, it was certain to reach the persons for whom it was intended. All points worthy of imitation by Christian Churches.