Acts 11
1 "And
the apostles and brethren that were in Judaea heard
that the Gentiles
had also received the word of
God." Now for and,
Authorized Version; the
brethren for brethren,
Authorized Version; also had
for had also, Authorized
Version, We can imagine how rapidly the news of the great revolution
would
travel to the metropolis of Jewish Christianity, and what a stir it
would make
in that community. It does not appear what view James and
the other apostles took.
2 "And
when Peter was come up to Jerusalem, they that were of the circumcision
contended with him," They that were of the circumcision. At first sight
this phrase,
which was natural enough in ch.10:45, seems an unnatural
one in the then condition
of the Church, when all the members of it were “of
the circumcision,” and there
were no Gentile converts at all. But the explanation of it
is to be found in the
circumstance of Luke himself being a Gentile; perhaps also,
in his use of language
suited to the time when he wrote. It is an indication, too,
of the purpose of
Luke in writing his history, viz. to chronicle the progress
of Gentile Christianity.
Peter, having completed his rounds (ch.
9:32), returned to Jerusalem, which was
still the abode of the apostles. He was, no doubt, anxious
to commune with his
brother apostles upon the momentous matter of the Gentile
converts; but he was
at once attacked by the bigotry of the zealous Jews.
3 "Saying,
Thou wentest in to men uncircumcised, and didst eat
with
them."
Thou wentest in, etc. The circumstance of his eating with
Cornelius and his friends is not expressly recorded in
ch.10., but almost
necessarily follows from what is there stated. It had been
seized upon as
the chief sting in their report by those who brought the
news to
Observe the total absence of anything like papal domination
on the part of Peter.
4 "But
Peter rehearsed the matter from the beginning, and expounded
it by order unto them, saying," Began and
expounded the matter unto them
in order for rehearsed
the matter from the beginning, and expounded it by order
unto them, Authorized
Version.
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:" Descending for descend,
Authorized Version; were for had been, Authorized
Version; unto
for to, Authorized Version.
6 "Upon
the which when I had fastened mine eyes, I considered, and
saw four-footed beasts of the earth, and wild
beasts, and creeping
things, and fowls of the air." The
four-footed for four-footed, Authorized
Version; heaven for air, Authorized Version.
7 "And
I heard a voice saying unto me, Arise, Peter; slay and eat."
Also a voice for a
voice, Authorized Version and Textus Receptus;
rise for arise, Authorized Version; kill for day,
Authorized Version.
8 "But
I said, Not so, Lord: for nothing common or unclean hath at
any time entered into my mouth." Ever for at any time, Authorized Version.
The Mystery (vs. 1-8)
The beginning and the close of this chapter refer to events
of precisely
similar character, which took place almost simultaneously,
at all events
without any concert or communication, in
reception of the Word of God by Gentiles, and their
admission into the
and a half, during which this has been the rule of the
kingdom of heaven, to
realize the startling strangeness of such an event when
first brought to the
knowledge of the then
seemed to be built upon immovable foundations, and which
had defied
every effort to break it down through a period of between
one and two
thousand years, should suddenly fall flat down at the blast
of the gospel
trumpet, like the walls of
which had been veiled and concealed for so many ages,
should suddenly
flash out and stand clearly revealed to the eyes of mankind
at two remote
spots of the earth; must have struck with astonishment the
minds of the
Jews of that age. Paul himself, after many years of
successful work as
the Apostle of the Gentiles, cannot speak without emotion
and wonder of
the great revolution in the religion of mankind. The admission of the
Gentiles to be partakers of God’s promise in Christ by
the gospel, and to
be fellow-citizens with the saints, and of the household
of God, was the
great
mystery which in other ages had not been made known to the sons
of
men, but was at length revealed to the apostles and
prophets by the Spirit.
His heart swelled, and his utterance rose as he recited
that “Unto
me, who
am less than the least of all saints, is this grace given,
that I should preach
among the Gentiles the unsearchable
riches of Christ; and to make all men
see what is the fellowship of the mystery, which from the
beginning of the
world hath been hid in God, who created all things by Jesus
Christ: to the
intent that now unto the principalities and powers in
heavenly places might
be known by the Church the manifold wisdom of God,
according to the
eternal purpose which he purposed in Christ Jesus our Lord”
(Ephesians 3:1-11).
And certainly we ought not to allow familiarity with
this dispensation of the
Divine wisdom to breed in us any contempt or overlooking
of its infinite
importance. The destinies of
the human race, in its varieties of intellect, and
civilization, and creed, and morals, and social and
political institutions, ought
ever to be a matter of the deepest concern to us. We have the certain knowledge
that the door of repentance and faith is thrown open to all
mankind. We know that
God is no respecter of persons, and we know that Jesus
Christ died for the sins of
the whole world. If the Word of God could win
its way in a cohort of Italian
soldiers quartered in an Oriental city; if
much people, in the dissolute city of
extravagance of vice and luxury and pleasure, listened to
the teaching of
Barnabas and Saul, and were added to the Lord; surely we ought not to be
fainthearted in communicating to the whole world, whether
heathen, or
Mohammedan, or Buddhist, the
Word of truth which we have received of
God. Oh for a
simultaneous breathing of the Divine Spirit, which may
quicken dead souls in every nation under heaven, and make
Churches of
Christ to spring up in vigor and beauty in all the dark
places of the earth, to
the praise of the glory of God’s grace in Jesus Christ!
9 "But
the voice answered me again from heaven, What God hath
cleansed, that call not thou
common." A voice answered the second time
out of for the
voice answered me again from, Authorized
Version and
Textus Receptus; make for call,
Authorized Version.
10 "And
this was done three times: and all were drawn up again into
heaven."Thrice for three times, Authorized Version.
11 "And,
behold, immediately there were three men already come unto
the house where I was, sent from
Forthwith for immediately,
Authorized Version; three men stood before the
house in which we were for
there were three men already come unto the
house where I was, Authorized
Version and Textus Receptus;
having been
sent for sent, Authorized
Version.
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:" Making no
distinction for nothing doubting, Authorized
Version and
Textus Receptus; and..,
also for moreover, Authorized
Version. Making no
distinction. The reading adopted here in the Received Text is διακρίναντα -
diakrinanta - instead of διακρινόμενον - diakrinomenon - doubting
- in the
Textus Receptus. The verb διακρίνειν - diakrinein - in the active voice means
to “make a distinction” or “difference” between one and another, as in ch.15:9.
But in the middle voice διακρίνεσθαι - diakrinesthai - means “to doubt”
or
“hesitate,” as in
ch. 10:20. It seems highly improbable that the two
passages,
which ought to be identical, should thus differ, while
employing the very same
verb. Some manuscripts, omit the clause μηδὲν διακρινόμενον - maeden
diakrinomenon - nothing
doubting - altogether. These six brethren;
showing
that Peter had brought
the brethren from Joppa (now specified as six) with him
to
some opposition.
13 "And
he shewed 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;" Told for showed,
Authorized Version; the angel
for an angel, Authorized Version; standing in his
house and saying for in his
house which stood and said unto him, Authorized
Version; send for send men,
Authorized Version and Textus Receptus fetch for call for, Authorized
Version.
14 "Who
shall tell thee words, whereby thou and all thy house shall be
saved." Speak unto for tell,
Authorized Version; thou shalt be saved, thou,
etc., for thou and all thy house shall be saved, Authorized Version.
15 "And
as I began to speak, the Holy Ghost fell on them, as on us at
the beginning." Even as for as, Authorized
Version.
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."
And I remembered for then
remembered I, Authorized Version. This is a new
incident not mentioned in ch. 10.
The reference is to ch.1:5. This
saying of the Lord being thus referred to by Peter
looks as if Peter might
have furnished many of the particulars in the first twelve
chapters to Luke.
Well-Stored Memories (v. 16)
A topic suggested by the expression of Peter, “Then remembered I the
word of the Lord.” Some
explanation may be given of “memory” as a
distinct mental faculty, but the one on which the
acquisition and increase of
knowledge greatly depend. A faculty capable of culture, but
taking
different features in different individuals. Some have
verbal memories,
others memory for principles. Some have trained memories in
particular
subjects, but little power to retain general knowledge.
Formal aids to
memory are suggested, but its true culture lies in its use.
As a mental
faculty, it comes under
Christian sanctifying, as well as into Christian use.
In ordinary education attention is paid to the training of
this power, and in
the Divine culture attention to it is equally needed. It
may even be said of
our Lord’s preparation of His apostles for their work, that
He stored their
memories with His words and his works, so that there might
be the material
on which the Holy Spirit could hereafter work, "bringing
all things up into
remembrance” on
fitting occasions. Consider:
teacher, and the professor.
Due effort is made to ensure:
Ø
adequate stores;
Ø
well-arranged stores;
Ø
clearly apprehended
stores;
Ø
moral stores.
Two things are found necessary
to the holding of things in memory:
Ø
they must be clearly
apprehended;
Ø
they must be
sufficiently repeated. (Repetition is
the way on learns)
It is found that we hold things
in measures of safety dependent on the
amount of attention which we
have given to them. Apply these principles
to the storing of our memories
with religious facts and principles; dwelling
on the importance of requiring
the young to learn the Scriptures, of
demanding from our Christian
teachers clearness of statement and efficient
repetition; showing that, as in Peter’s
case, a man only has the right
truth or principle at command,
on occasions of need, if these have
previously been lodged in the
memory. The psalmist said "Thy word have
I hid in my heart
that I might not sin against thee."
(Psalm 119:11) The
skill with which our Lord, in His
time of temptation, fetched the right weapons
from the Scripture armory with
which to defeat and silence His foe, reveals to
us the fact that His memory had been well stored with Scripture during His
childhood and youth. The duty of seeing that our own mind is well furnished,
and that the minds of those
directly under our influence are well furnished,
with Scripture facts and truths
and principles, should be earnestly pressed.
We can do no better service to
the young than to fill up their thoughts and
hearts with “thoughts of
Christ and things Divine.”
to the efficient retention of
any kind of knowledge we may have. It is that
we keep adding more stores of
the same kind. We virtually lose out of
memory facts relating to botany
or astronomy unless we keep on adding to
them new botanical or astronomical
facts. And the same law applies to
religious things — they will
fade down and seem to die out of memory
unless we constantly add to
them. We retain
by increasing. This
should be a powerful motive
urging us to keep up our daily soul-culture:
Ø
our reading of
the Word,
Ø
our meditations
in the Divine truth, and
Ø
our attendance on the means of grace.
We cannot keep what we have unless
we set ourselves in the way to get more.
with our text. Something
occurred which suggested a sentence his Lord
had once employed. He hardly
knew that he had put it among his memory-
stores, but he had been
attentive to every word that fell from his Master’s
lips, and they came up before him at the moment when he could use
them
wisely. (This
the work of the Holy Spirit) We often think that there must be
much more in our memories than can
ever be of service to us, and we even
think that it is useless to
teach the young so much of Scripture and of
Catechism and of hymns. (Charles
Haddon Spurgeon's grandmother used
to give him a penny for every
hymn he memorized. [this served him well
until his grandfather gave him a
nickel for every rat he killed] This came in
very handy later while
preaching. Almost every sermon of his
has a line from
a hymn and his sermons are multitudinous
- see Easy Access to Charles
Spurgeon - this web site - CY -
2016) But no man can foretell what situations
unfolding life may make for him,
or what moral demands it will present. Take
any life, and it will be found full of
surprises, and it is a very great thing to
ensure that we are reasonably prepared for all possible
situations. Peter
could not have imagined himself
in the house of Cornelius and set upon
using that particular sentence.
So we shall find, as life progresses, that:
Ø
occasions come for the
use of our memory-stores;
Ø
circumstances help to
recall them; and
Ø
God’s Spirit brings
them up before us, and aids us in finding
their proper
application and use.
The well-furnished godly memory
is no accident. It is a part of the
Christian culture, and
therefore, for ourselves and for those on whom we
are called to exert our influence,
we come under solemn and weighty
responsibilities. An interesting
illustration of the use of a godly memory in
time of pressure and need is
found in Ezra 8:21-23, where Ezra’s
remembrance of God’s promises to
and gracious ways with His people in
the olden time, gave him
strength for an arduous and perilous undertaking.
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?" If for forasmuch…
as, Authorized Version; unto them for them,
Authorized Version; did also for did, Authorized Version; when we for who,
Authorized Version; who for what, Authorized
Version. The saying,
Who was I, that I
could withstand (κωλῦσαι - kolusai - to
forbid )? corresponds
to ch.10:47, “Can any
man forbid (κωλῦσαι) water?”
The Efficient Answer to Objectors (vs. 4-17)
A man always takes an individual line, in opinion or in
conduct, in peril of
being misunderstood and called to account by his fellows.
And yet the
intellectual and moral advance of the race is made only by
the pressure
forward of individuals who, on some ground, refuse to keep
in the old
lines, and persist in making their own way even in
districts marked by
common sentiment as “dangerous.” It is often the precise
mission of youth
to check the strongly conservative tendency around them,
and utter fresh
truth, or at least truth in fresh forms. This is
illustrated in the case of
Peter. He had come to grasp a truth which was a heresy from
his own older
standpoint, and a heresy to those with whom he had been
working; but he
knew it was truth, so, at the peril of being misunderstood,
he acted upon
the truth. He now knew that Christ’s gospel was for Gentile
as well as Jew,
so he fearlessly went into the Gentile’s house, and there
preached the Word
of life, and baptized the believing household. And he was
misunderstood
and called to account. The passage before us is his
effective defense: to it
there could be no reply. He rehearses the whole matter, and
says, “God led
me, and I followed. God taught me, and I believed. God
sealed my work
with the witness of his Spirit, and I know I have his
acceptance.” This is
the answer which the sincere man who acts out of the common
line may
make to all who oppose or object. “I do but follow the
Divine leadings and
teachings; God sets my witness, and the testimony I make
must be at least
a portion of the truth of God.”
indeed, expect new
revelations. There is a sense in which the revelation
in the Scriptures is complete:
no man may add thereto or take therefrom
(Revelation 22:18-19); and no
man’s testimony can be of any value save as it
can be tested by the revealed
Word. And yet, though this may be fully
admitted, we may recognize the
fact that, through spiritual insight or through
intellectual skill, men do bring
to light missed and hidden things, or they do
set received truths in forms
that are new, and by their newness arrest
thought and even arouse
opposition. In this way every truth of the Divine
revelation is brought
prominently before men’s thoughts every few years.
God sends among us great
thought-leaders; stirs, by their preachings or
writings, the stagnancy of
religious thought, and makes fresh and living to
us truths which had become mere
dead formalities. Peter had but a
fresh hold of an ancient truth,
one long revealed by psalmist and prophet:
still, he had such a new grip as
made him a power; even the agent that
fulfilled Christ’s will, and
“opened the kingdom of heaven to all believers.”
OPPOSITION. It will
surely come from:
Ø His fellow-workers, who will feel a secret
jealousy of his being made the
medium of
Divine communications, and who will keenly feel how the new
truth
interferes with their teachings.
Ø Those of conservative tendency, who think
the absolute and final truth is
in their
charge.
Ø The earnest but timid people who fear that
everything fresh must put
God’s truth in
peril.
Ø The friends of theological or
ecclesiastical systems, who consider their
systems
complete and needing no changes, nor having any open places in
which new truth
may fit. Peter found that an imperfect report of his
doings at
Caesarea had gone before him to Jerusalem, and when he himself
reached the
holy city, he was assailed from the very narrowest platform,
and accused of
the very small sin from our point of view, but very large sin
from the Jewish
point of view, of “eating with the uncircumcised.” He very
wisely refused
a discussion on this mere feature of the matter, and
explained fully
what had happened. Those who contend often take a mere
point of
detail, and are best met and answered by putting the question in
dispute on the
broadest, deepest grounds.
OPPOSITION. This is
the great lesson of Peter’s conduct and
narrative. All through he pleads
that he only recognized and followed the
Divine will as revealed both to
him and to others. God spoke to him in
trance, and vision, and
providence, and inward impulse. God spoke to
Cornelius by angel-form and
angel-voice. God sealed the work of Peter
with the gift of His Spirit,
and, as a faithful and true man, he could only go
where God led him, and speak as
God bade him. To his audience it was the
best of all answers, the one
that would disarm all opposition. A sincere Jew
must be loyal to God’s will,
however it might be revealed, and however
strange to his feeling it might
seem. And this is essentially the answer
which every thought-leader and
every advanced teacher now must be
prepared to make and to prove.
If he only speaks, as a man, some religious
fancies and feelings of his own,
we are rightly skeptical; but if it is plain to
us that a man has been “taught
of God,” and if we can see signs of
acceptance and Divine
benediction on his work, then we too must hear his
testimony with open and
unprejudiced minds, seeking grace to enable us to
express our old faith in the new
form, or to add the new thought to our
received doctrines. God may,
indeed, not speak to us now by dream, or
trance, or vision, or voice; but
we need not therefore think that direct
communication with our soul is
impossible. Still we may say, “Speak,
Lord; for thy
servant heareth;” and still we have with us that
Holy Ghost,
whose work it is "to
lead us into all truth, and to show us things to come.”
(John 16:13) And it should be our abiding conviction and
inspiration that
the
Lord hath yet more light and truth to break
forth from His Word.
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."
And when for when, Authorized Version; then
to the Gentiles also hath God
granted for then
hath God also to the Gentiles granted, Authorized Version.
The fitness of the method adopted by the Divine wisdom for
effecting this first
reception of Gentiles into the Church upon an equal footing
with the Jews
is apparent from its success in quieting the jealous
prejudices of the Jews,
and preserving the peace of the Church. It was still,
however, long before
the exclusive spirit of Judaism was quenched (see ch.15.
and Galatians
1:6-7; 2:4,11-13; 5:2-12; Philippians 3:2, etc.).
Rectification and Enlargement (vs. 1-18)
It was not to be expected that so great an innovation as
that of free
communion with a Gentile would pass unchallenged in
it escape the criticism and condemnation of the “apostles
and brethren”
there (vs. 1-2). From the interesting and animated scene
described in the
text, we conclude:
WHICH SEEMS HIGHLY CENSURABLE TO THE GODLY. We can
hardly realize the intensity of
the indignation which breathed and glowed in
the accusing words, “Thou
wentest in to men uncircumcised, and didst eat
with them” (v. 3). Peter
had done an act which was wholly irregular and
positively unlawful. What did he
mean by it? We know that he had simply
followed the instructions which
he had received from Christ, and that he
could not possibly have acted
otherwise without downright disobedience
How many times, in what various
spheres, under what different conditions,
have good men found themselves
placed by their very faithfulness in a
position of “contention” (v. 2) with
their brethren, either respecting:
Ø
a point of doctrine (e.g.
“the Reformation”), or
Ø
a matter of Church
government (e.g. the way in which the Church
should be officered, or the
relation in which it should stand to the civil
power), or
Ø
a method of
evangelization, or
Ø
the position which
should be taken toward other Christian
communities!
In these and similar matters the
best and wisest of men have
occasionally found themselves
compelled to confront the strong censures
of those with whom they were in
communion. It is a most painful position
to have to excite the
indignation of good men, but it may be our plain and
bounden duty so to do.
BEST POSSIBLE DEFENCE.
“Peter
rehearsed the matter from the
beginning, and
expounded it by order” (v. 4). He told
the whole story in
its simplicity (vs. 5-16). That
was enough: it disarmed his accusers; they
had nothing to reply; they
accepted his defense; “They held their peace”
(v. 18). If some of them went no
further than ceasing to complain, others
acknowledged that a new step was
taken, and that the Church was
warranted in “going forward.” It
is often, if not always, the wisest of all
plans to let the simple facts
speak for us. If our complaining brethren knew
as much as we know, they would
not condemn. We have but to let in the
light, and we shall be acquitted
and perhaps commended.
argument was that he had done
everything under Divine direction (see
vs. 5, 9, 12, 15-16). He summed
it all up in the strong, overwhelming
consideration, “What
was I that I could withstand God?” (v. 17). By his
marked and manifest
interposition, God had sustained His servant, and had
given him the means of
justifying his conduct when it came before the
tribunal of his fellows. If
wisdom is not always justified of her children at
once, it will be in time. Unto
the upright there will arise
light in the
darkness (Psalm 112:4). God may desire His servant to place himself
in
an attitude of opposition to his
friends, and to bear the pain of their blows;
but He will at length — later,
if not sooner — vindicate that
servant, and
give him the
greater honor for the shame he bore at his bidding.
EXCULPATION OF MEN AND FOR OUR OWN SPIRITUAL
ENLARGEMENT. The
apostles and brethren had to own that Peter was
right, and, at the same time, to
receive into their mind a larger and nobler
view of Christian truth. Happily
they were free to do so; otherwise there
would have been a bitter
separation and an injurious rupture.
Ø However wrong good men may seem to us to
be, let us remember that it
is possible
that it is we and not they who are mistaken. We may be very
confident we
are right, but it is the most positive who are the most fallible
of men.
Ø
Let
us be ready to enlarge our view as God gives us light.
He has yet
more light and
truth to break forth from His Word.
Wisdom does not
dwell with us. Out of the heavenly treasury there are
riches of truth still to
be
dispensed. A docile
Church will ever be learning and acquiring. There
are
some men who, by their guilty stubbornness, will block the way of the
chariot
of God; there
are others who will take up the stones and prepare
the
path that it may go swiftly on its benignant course. Let ours be the
spirit
of the apostles and brethren at
listened and
learned, said, “Then hath God also to the Gentiles granted
repentance
unto life.” (v. 18)
The Spirit of Sect and the Spirit of the
Gospel (vs. 1-18)
sectarian spirit. There it
centers and rankles. The very tidings which fill the
generous spirit with joy fill
the sectarian with jealousy. They hear that the
Gentiles have received the Word of
God. Happy news! Alas that any
should regard them otherwise!
But to the ideas of the sectarian any change
is appalling which threatens to
break down the fence and wall of the sect,
and compel him to widen the
extent of his fellowship. So the sectarians
quarrel with Peter. Their charge
is that he has visited the uncircumcised
heathen and eaten with them.
for good, makes the wrath of man
to praise Him, brings the truth into
clearer manifestation by the
very means of resistance to it. Let us not be
too severe on the sectarian, if
he be honest in his opposition. Far more
pernicious the hypocritical
friend than the sincere and downright foe. Were
every innovation tamely
submitted to without inquiry, progress would not
be so sound. It is by overcoming
objectors that truth triumphs, not by
silencing them. And again, facts
are the best arguments. Once more Peter
relates the vision at Joppa. To
overcome others’ objections, the best way is
to show how our own objections
have been overcome. The great point of
opposition is the repugnance,
inborn and strengthened by education, of the
Jew to certain objects viewed by
him as common or unclean. The great
difficulty of overcoming the
feeling lies in the fact that it is interwoven with
all the best associations of the
mind. The man, having learned the idea of
holiness by means of a sharp
physical distinction, fears that he shall lose the
idea itself if that distinction
be obliterated. No mere arguments in words
will avail. But Peter can
exhibit the argument of facts. Their fitting into one
another with an invincible
Divine logic can neither be denied nor refuted.
The coincidence of the
revelation to the centurion and to Peter has been
already dwelt upon in previous
sections. The end is the falling of
the Holy
Spirit upon the
disciples at the very moment when the Jew and the Gentiles
are brought
together and Peter opens his mouth to
speak.
DECLARATIONS OF THE PAST. Words deep in meaning slumber in the
mind until the revealing event
takes place. Then they are suddenly
quickened into life and start up
in all their power. Peter remembers the
word of the Lord on the baptism
of the Holy Spirit. It is in contrast to that
of John at the opening of the
evangelical era. It surpassed that of John as
the positive surpasses the
negative; the entrance into blessing, the denial of
and departure from evil. The
conclusion, then, of the whole is that the facts
are irresistible. In these lie
the clear intimations of providential will. Neither
apostle nor angel can contend
against facts, whether they refer to the outer
world and are construed by
scientific law, or to the inner world and are
known by the devout soul as
revelations and inspirations. The Gentile is
placed on an equality with the
Jew in reference to the blessings of the
gospel; one does not stand in
the vestibule, the other in the interior of the
new temple, but both are gathered to the heart of God, who reconciles us
to Himself by
Jesus Christ. A common faith in Him
entitles us all to the
appellation “sons of God,”
and therefore brethren amongst one another:
“Ye are all one
in Christ Jesus.” Thus, when the hour
strikes, does God
silence controversy, causes His
voice alone to be heard, and presently
draws forth a burst of praise
from human hearts. Yes; at bottom the heart
loves truth, and craves the revelation of love. “God then hath given the
nations repentance
unto life!” The signs of the times
point to a similar
revolution of the large and
generous spirit of the gospel. May we be ready
to meet it, and not be found
amongst those who contend against the light
and fight against God, but
amongst those who herald with joy and
thankfulness the approach of the
new dawn; for the Sun of
Righteousness
shall arise to
those that fear His Name with healing in His wings.
(Malachi 4:2)
The
confidence. Common dependence on the Spirit of God. Free speech.
Entire
understanding of the rule of
life. Peter himself cannot be allowed to violate
accepted principles without
being called to account. He frankly explains
and justifies his conduct. The
old leaven of Judaism was at work; but the
antidote was there — obedience to the Spirit.
not despotically silenced, but
called to his true place as one of the
community, a member of the body,
supplying his portion of new light. The
standard of reference, not
Peter’s private Opinion, or the Church’s decision
after discussion, but the manifestation of the Spirit in facts and undoubted
testimony. There were seven
trustworthy witnesses. “Who was I,
that I
could withstand God?”
PARTITION” between Jew
and Gentile; glory to God. The old
circumcision superseded by the
new baptism. Repentance granted to all.
The free gift of
the Spirit.
A
The worst hindrances to the spread of Christianity and to
its hold upon the
world have always been found to be, not so much the native
opposition of
the human heart, nor the direct conflict with Satan and
with sin, but those
indirect conflicts which are entailed by:
1. The inconsistencies
of Christians in their individual life.
2. The “contentions” of Christians in
their mutual or collective life. We
have before us a threatening instance of this latter kind,
and an agreeable
example of the way in which it was averted. Notice:
BODY OF CHRISTIANS.
We read that “when Peter was come up to
Though the more unfavorable turn
of the word as now used by us need not
be pressed, yet it certainly
implies, as it stands, dissatisfaction with what he
had done, and not the gentlest
or suavest manner exhibited in calling him to
account for it.
Ø Contentions within Christian communities
are in their simplest principle
and beginning
justifiable. It need not be said of them, as of offences, “Woe
to
him by whom they come!”
though it may, nay, almost must, be said of
them, that they
“will
come.” It is for this reason, because the Church on
earth is, as
amongst its own members, its own guardian. It acknowledges
the headship of
Christ. It acknowledges the rule of the Spirit. It does not
acknowledge any
earthly lord, any vicar of Christ, any earthly sovereign
authority.
Hence it is answerable for its own doctrine and for its own
discipline
within its own pale. And investigation, debate, yea, all the
formality of
judicial trial (so that neither motives, methods, nor weapons
are carnal),
are within its province.
Ø Contentions within Christian communities
very generally arise on some
plausible ground, to say the least. It was certainly
so now. It is highly
important to
discriminate as far as possible between what is really
legitimate and
what is merely plausible. Of the first are:
o
zeal
of scriptural doctrine and revealed fact;
o
zeal
of a holy and consistent life.
But of the
second are
o
mere
love of precedent;
o
ascription
of motives;
o
generally
scant charity.
Ø Contentions within Christian communities fix
stern responsibility on
those who stir
them, only second to that of those who cause them, when
this is really
done.
Ø Contentions within Christian communities
demand as much, as solemnly
as any position
whatsoever in life, singleness
of eye and a pure conscience.
Feeling,
personal feeling, party feeling priestly feeling, and even the
perfection of
ignorant prejudice, have, in probably the saddest
preponderance
of history, profanely trampled on the ground and made it
mournfully all
their own. Nor is there any more hollow hypocrisy, more
miserable
mockery, more insulting blasphemy, than when these counterfeit
zeal for the
Lord of hosts and a pure and sensitive
conscience.
AVERTED. It takes two
persons to make a bargain, and two to make a
quarrel; and, if a
reconciliation is to be genuine and have in it the elements
of lasting, both parties must do
their share. It was so now.
Ø Peter did what lay in him to remove cause
of offence and to explain
difficulty.
o
He seems
to have been taxed in a somewhat point-blank style. Yet he
does not rein
himself up, though he does rein temper in. He does not
stand on his
dignity, and refuse any account of himself and doings till
he is addressed
in a somewhat milder and more deferential style.
o
He
does not assert simply that what he had done he had done under an
overpowering
conviction “of duty” — a phrase among the worst
abused of moral
phrases.
o
He
does not assert positively, even though he had good right to know
it, that what
he had done was right and all right, and no two opinions
about it with
any man of understanding and principle.
o
Discarding
all irritating and aggravating beginnings, he even waives
any
expression of claim to the confidence of “the brethren,” and
instead,
at once conciliating tells his tale. He tells it all from the
beginning
to the end succinctly. He narrates the revelations made to
him (vs.
5-10). He states the facts, which could be easily disproved
if
incorrect (v. 11). He instances his “six brethren” companions, who
were
witnesses of all he had done, and were now in the position of
witnesses for
him (v. 12). He tempts out their memory by just quoting
his own
(v. 16). And in closing even he does not pronounce a dogmatic
verdict for
self, but rather asks a verdict, and whether his hearers think
the case
admits of any verdict different from what he had in his conduct
practically
given. It is well worthy of notice how different the result
might have
been if Peter had at all, in a hectoring tone, begun with
this
question. But he did not begin with it; and when, with Christian
gentleness,
he now closes with it, all are ready in their answer to
acquit him
of blame. They see with his eye and are one with him.
Ø On the other hand, those who had at first
possibly rather peremptorily
challenged
Peter’s conduct may be observed with some commendation
now. Presumably
these were some of his fellow “apostles and brethren”
(vs. 1, 2). And
of their disposition it is to be noted favorably that:
o
If
they had begun by putting themselves a little in the wrong so far as
their tone was
concerned, they do not therefore persist in it. The injurer
is often the
last to give in and forgive. So frequent is the occurrence
and so fraught
with mischief, that this may be called one of the
“devices
of Satan,” that even
Christian men will cleave to the thing
they have said,
let alone quit the subject of it, because they have once
said it in a
wrong manner. Eye and mind and heart
get sealed up in
deference to one
humiliating fact, that they have uttered so much
sound in wrong
tone. Well, this was not the case now with those
who called
Peter to account.
o
They
give Peter a patient, and no doubt what soon became a riveted,
hearing.
o
They accept
unquestioningly every statement that he makes, so far as it
purported to be
a statement of fact. There is no quibbling nor attempt at
cross-questioning.
This was Peter’s due under any circumstances. But
even
fellow-Christians are reluctant sometimes in the matter of justice
to one another.
o
At
the right yielding-point they do yield heartily. To “hold their peace”
was a very
victory of goodness. Better than this, while they “hold their
peace” from
blaming Peter, they open their mouth to “glorify God,”
Their mode of
yielding bespeaks truth and honesty in them at the first,
if even these
manifested themselves forth in a manner a trifle
unceremonious. Doubt, perplexity, a little vexation, clouded
brow,
all went in a
moment. Pent-up anxiety and distrust are
relieved. They
are glad to
hear and be persuaded by the things now “rehearsed
to
them” of Peter. They are not envious and
still exclusive, but welcome
the
admission of the large Gentile brotherhood to the family of God
and to “repentance
unto life.” And the end of that meeting was peace
and joy — yes, peace and joy in the Holy Ghost. We may give our
better feelings
leave to flow and our higher imagination to play while
we think of the
reconciliation, hearty and unfeigned, that those happy
moments
witnessed between Peter and the brethren. Nor shall we
doubt that, for
his fidelity and unflinching consistency in a moment’s
trying “ill report,” he is henceforth held in higher honor and
surer
trust by those
same brethren.
Repentance unto Life (v. 18)
This expression is not the one which we should expect the
Christian
brethren to use in the circumstances. The sentence would
seem clearer to
us if it read, “Then hath God also to the Gentiles granted
admission into
the kingdom of Christ,” or “to share in the salvation of
Christ.” The
prominence of the word “repentance,” and its place as the
initial step to
“life,” are
remarkable and suggestive. Repentance is not made of so much
importance in our presentations of the gospel as it was by
the apostles, but
for their use of it we may find some adequate reasons.
1. The teaching of
John the Baptist, and his requirement of repentance as
preparatory to the reception of Messiah, retained its
influence upon them.
2. When their Master
had sent them out on their trial mission, He had given
them this distinct message, “Repent: for the kingdom of
heaven is at hand.”
3. When their Lord had
been shamefully crucified, by the schemes of the
leaders and representatives of the nation, and they had
been confirmed in
their belief in His Messiahship
by His resurrection and ascension, they felt
that the judicial
murder of the Messiah was the greatest of national crimes,
and so they realized how essential was repentance as
preceding a
profession of faith in Him. They had spoken to Jews who, as
a nation,
through its representatives, had said, “His blood be on us and on our
children,” and
therefore Peter, when answering their question, “What
shall we do?” on the day of Pentecost, said, “Repent, and be baptized every
one of you in the Name of Jesus Christ for the remission of
sins” (ch. 2:38).
And in his sermon following on the healing of the lame man,
he said,
“Repent ye
therefore, and be converted” (ch. 3:19). And when called
to plead before the great council, he further declared
concerning Christ,
“Him hath God exalted with His right hand to be a Prince
and a Savior, for
to give repentance to Israel, and forgiveness of sins” (ch. 5:31).
Having this prominent to their minds as the very gist and
essence of the
gospel message, the Jerusalem disciples spoke in accordance
with it when
they accepted Peter’s explanations, and said, “Then
hath God also to
the Gentiles granted repentance
unto life.” The force of the
combination of
these terms, “repentance” and “life,” will be felt if we consider:
meaning of the term should be
noticed, and the precise meaning of the two
Greek equivalents for our one
word “repentance”
may be pointed out. It is
in the higher sense that the
term is used by the apostles, and it includes:
Ø
conviction of sin;
Ø
sorrow for sin;
Ø
desire to be
delivered from sin;
Ø
serious purpose
to put away and resist sin.
If the gospel were merely some
educational or even some moral scheme for
elevating the race, it need make
no demand for “repentance.” It is a Divine
scheme for the deliverance of men from the penalty and the power
of sin, and
this it can never effect save as
it can work along the line of man’s own will.
And the only sign and expression
of a man’s sense of sin and desire to be freed
from it is this “repentance”
which the gospel demands. It is the
only
attitude which the gospel can
meet, the only state of mind and feeling with
which it can deal. A man is
closed in and buttressed against Divine
salvation, redemption by grace,
until he “truly and unfeignedly repents,”
and so feels the need and value
of Divine forgiveness, healing, and life.
This point may be fully
illustrated and enforced, and it may be shown that
still the preaching of the
gospel fails that does not make first demand for
repentance. Paul’s great address
to the learned Athenians has this for its
point and application: “The
times of this ignorance God winked at; but
now commandeth all men everywhere to repent” (ch. 17:30).
our Lord made His disciples
familiar with the term “life” should be pointed
out. Right relations with God
are spoken of as “life,” “eternal
life.” Those
relations into which we may come
through the Lord Jesus Christ are
emphatically recognized as “life"; the
only true, eternal, spiritual life. It is
this “life”
into which the disciples recognize that the Gentiles are admitted.
When this is fully apprehended,
the place of repentance in relation to the
life will be readily recognized.
To feel sin and the need of a Savior is the
first sign of the life; it is its first breath; with it the life necessarily
begins.
Men absorbed in self find a new
life when self is crushed in the dust. Men
"dead in
trespasses and sins” are raised up, to
look and breathe and speak,
when sorrow for sin comes to
them.
“repentance unto life.” Repentance is a step up to something else.
Repentance is a temporary
condition of mind and feeling, through which a
man passes to something better,
something permanent. It passes:
Ø
into the joyous
sense of forgiveness;
Ø
into the blessed
life of trust in the Dying Savior; and
Ø
into the
infinite happiness of setting our love upon
Christ,
and finding ourselves
sanctified by the responses and gracious
workings of His love to us.
In conclusion, repentance is
still the one and only threshold of
life. “Humbled” we must be “under
God’s gracious hand,” before we can
be “exalted in His due time.”
We dare not hold back today our Lord’s
demand of “repentance unto life:”
19 "Now
they which were scattered abroad upon the persecution that
arose about Stephen traveled as far as Phenice, and Cyprus, and
They therefore that for
now they which, Authorized Version; tribulation for
persecution, Authorized
Version;
speaking for preaching,
Authorized Version; save only to Jews for but unto
the Jews only, Authorized
Version. Scattered abroad; as in ch. 8:1, to which
point of time the narrative now reverts. Tribulation. (θλίψεως - thlipseos - affliction).
The
word in ch. 8:1
for "persecution" is διωγμός - diogmos. Phoenicia. “The strip
of coast, one hundred and twenty miles long, and about
twelve broad, from the river
Eleutherus” to a little south of Carmel, as far as Dora, including,
therefore, Sidon
and
colony of
applied to the Carthaginians. We are all familiar with the
“Punic Wars,”
Punica fides, the ‘Paenulus’ of Plautus, etc. Cyprus lies off the coast of
in sight of it, and was very early colonized by the
Phoenicians. Philo and
Josephus both speak of the Jewish population in
reckons the population at above
5000,000 souls) the capital of the Greek
in honor of his father Antiochus, who was one of Alexander
the Great’s generals.
It lay about one hundred and eighty miles north of the
northern frontier of
Phoenicia. There was a large population of Jews, whom Seleucus attracted
to his
It was reckoned by Josephus to be the third city in importance of the
whole Roman empire,
20 "And
some of them were men of Cyprus and Cyrene, which,
when
they were come to
LORD Jesus." But there were some of them... who for and some
of them were..,
which, Authorized
Version; the Greeks also for the Grecians, Authorized
Version and Textus Receptus. This last is a most important variation of
reading —
Ἑλλῆνας - Hellaenas - Hellenists -
Greeks for Ἑλληνίστας - Hellaenisteas -,
Grecians, i.e. Grecian Jews, or Hellenists. It is supported,
however, by
strong authority of manuscripts, versions, and Fathers, and
is accepted by
Grotius, Witsius, Griesbach,
Lachman, Tischendorf,
Meyer, Conybeare and
Howson, Alford, Westcott, Bishop
Lightfoot, and the ‘Speaker’s
Commentary’ (apparently) and most modern critics. It is
also strongly
argued that the internal evidence proves Ἑλλῆνας to be the right reading,
because the statement that the men of
gospel to them is contrasted with the action of the others,
who preached to
the Jews only. Obviously, therefore, these Hellenes were
not Jews.
Moreover, there was nothing novel in the conversion and
admission into
the
very preachers were in all probability Hellenists
themselves. Bishop
Wordsworth, however, on the contrary, defends, though with
doubt, the
reading Ἑλληνίστας; and argues that even if Ἑλλῆνας is the right reading,
it must mean the same as Ἑλληνίστας. He also hints that
it might mean
“proselytes” (see ch.14:1, where the Hellenes attend the
synagogue,
and ch.17:4). But there is no evidence that these were
proselytes any
more than Cornelius was. The Hellenes, or Greeks, here were
probably
uncircumcised Greeks who feared God, like Cornelius, and
attended the
synagogue worship. It is very likely that in Antioch, where
the Jews
occupied such a prominent position, some of the Greek
inhabitants should
be attracted by their doctrines and worship, repelled,
perhaps, by the prevalent
superstitions and
profligate levity of the great city.
21 "And
the hand of the Lord was with them: and a great number
believed, and turned unto the
Lord." That believed turned for
believed and
turned, Authorized
Version and Textus Receptus. The hand of the Lord; i.e.
His power working with them and through them.
Compare the frequent phrase
in the Old Testament, “with
a mighty hand
and a stretched out arm” (see too
ch.
4:30; Luke 1:66).
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
And the report concerning them for then tidings of these things, Authorized
Version;
to for unto, Authorized
Version; as far as for that he should go as far as,
Authorized Version and Textus Receptus. The news of this accession of Gentiles
to the Church was quickly carried to
that brought thither the account of the baptism of
Cornelius and his household, as
we read in vs. 1-3 of this chapter. The conduct of the
Church in sending so
excellent and temperate a person. as Barnabas (as we read
in the next
verse), the friend of Saul (ch.
9:27) and a favorer of preaching the
gospel to Gentiles (ch. 13:1-2)
to inspect the work at
indication that they had already heard the account of the
conversion of
Cornelius from the mouth of Peter, and were already led to
the conclusion,
“Then to the Gentiles also hath God granted repentance unto
life!” There is
no clue whatever to the length of time that elapsed between
the flight from
persecution and the arrival at
sojourn three years in Arabia, to come to
and settle at
time for Peter’s operations in Judaea
and
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."
Was come for came, Authorized
Version; he exhorted for exhorted., Authorized
Version. Had seen
the grace of God; i.e. had
seen the number and the truth of the
conversions of Gentiles effected by God’s grace. He exhorted them all
(παρεκάλει πάντας
– parekalei pantas – entreated,
exhorted them all); thus
showing himself a true υἱὸς παρακλήσεως
– huios paraklaeseos -,
son of
exhortation; consolation (see ch.4:36,
note). Cleave unto the Lord;
προσμένειν – prosmenein – cleave;
to be remainin in; to abide, continue,
persevere in (compare ch.13:43; I Timothy 5:5). In II Timothy 3:14 it
is simply
μένε – mene – be you remaining. The frequent exhortations to perseverance and
steadfastness should warn us of the great
danger of falling away from the faith,
under the pressure of temptation.
24 "For
he was a good man, and full of the Holy Ghost and of faith: and
much people was added unto the Lord." A good man. The predominant idea
in ἀγαθός – agathos – good; goodness, moral excellence. So in Matthew 19:16,
“Good Master.” To which
our Lord answers, “There is none good but
One.” In
Luke 23:50
Joseph of Arimathaea is ἀνὴρ ἀγαθὸς καὶ δίκαιος – anaer agathos kai
dikaios - a good man and a righteous. In Matthew 5:45 πονηροὶ καὶ
ἀγαθοί -
ponaeroi kai agathoi - the evil and the good, are contrasted. In classical Greek the
common phrase, καλὸς κἀγαθός – kalos kagathos - describes an honorable and good
man. It is pleasing to read
this testimony from Luke, Paul’s companion and friend,
Full of the Holy Ghost and of faith. So Stephen is described (ch.6:5) as “full of
faith and of the
Holy Spirit.” The Holy Spirit is spoken of
in both places as
a Spirit of power and demonstration in preaching the Word.
No reason is
apparent why the Received Text, having altered Ghost to
Spirit ch. 6:5,
retains Ghost here. Much people, etc.;
the direct consequence of the
energy of the Holy Ghost in Barnabas’s ministry.
The Surprises of the Grace of God (vs.
23-24)
Some six or seven years had passed since the martyrdom of
Stephen, and
“the persecution that arose about Stephen.” The winds of persecution had
now borne far and wide the seeds of Christian truth and
faith. In the
“ground” of Jewish
hearts alone, however, for the greater part of this time
had the seed “fallen,” so far as men’s intentions
and purposes had scattered
it. In individual cases, however, it had inevitably fallen
elsewhere; and
besides, as carried by some “Grecians” of the number
of the “scattered,” so
it was freely given, by these at least, to Grecians again,
who were not of
the pure “Hebrews,” and not of “the
circumcised.” Many “Grecians “thus
“believed, and turned to the Lord” (v. 21). The sacred history returns in
some degree upon its steps to speak of these things, and to
record, after
the signal given of the fullness of the Gentiles being
brought in, how it had
meantime been faring with these more nondescript Grecians.
There is a
certain degree of the enigmatic in these two verses.
To remove this will at
the same time unfold the truth which the Spirit may have
intended to teach
in this place. We seem to see:
presumably were of the best
kind, and could mean nothing but good, are
apparently not received as such,
and are visited with some sort of scrutiny.
The facts are exactly so. But it
is to be noted that the authority that moved
was one that moved itself, and
is not an instance of an individual usurping
ecclesiastical authority. The
authority is not either arbitrary or that of an
external hand. It is the
Church itself. And it is the Church who delegates
one evidently held in high
honor, though not an apostle, to go to a long
distance to inquire into the “tidings”
that have reached itself at
If the tidings were on the
face of them good, credible in the nature of things,
or rather in the nature of
what the Church now well knew to be the operation
of the Divine Spirit, why
need the Church assume the attitude of caution and
do the action of apparent
suspicion?
Ø It is most grateful to note the first
dawning exercise of infant powers and
discretion on
the part of the Church. This it learned partly “from above,”
partly also
from bitter and humbled experience of its own. It had already
had the
faithless within it, and the attempts of the worst worldliness (as in
the instance of
Simon Magus) to enter within its sacred fold.
Ø The real gist of anxiety and of the
inquiry proposed turned, no doubt,
upon this great
new gospel that was now coming upon those who had
themselves
received the gospel in very deed, and which only shook their
faith (if it did
shake their faith) lest it be too great, too good, to be true.
The “mighty
works” of
God are being
wrought upon and among all,
Gentiles and
Grecians, as they had been on the day
of Pentecost at
sight, and to
find out for certain that it is not a vision and that they do
not dream.
Ø The Church, as results proved, did not act
for the sake of mere caution
or for the mere
sake of enlightenment, least of all from love of cold and
suspicious criticism,
but, if things were real and true, also to give the right
hand of
fellowship to those who, like its own present members, were “called.”
AND GUIDING HIM. No
details lie on the page for us, no sealed
instructions are mentioned, no
open instructions, no parting suggestions
even; and nothing is said of all
the thoughts and feelings that chased one
another or amid which the very
soul of Barnabas mused as he traveled afar.
No; but we are not left without
the necessary clue. He reached his
destination, and apparently does
not hold or offer to hold any court, and
call witnesses, and loftily and
inquisitorially investigate the state of things.
With a large and open eye he
surveys the scene. He looks and sees the
proofs of “the grace of God”
given to them at
uncircumcised.” He listens, and hears the sounds that attest “the grace of
God” given to them. He mingles with them, and he sees the works
that
none could do unless “the grace
of God” were given to them. And he is
satisfied. The tree is known by
its fruits, and there can be no mistake what
the fruits are now. Would that the same simplicity of method of judging
one another were the
one method known and followed
now and ever! For
this beautiful expression, “the grace of God,”
does not stand for mere
feeling and experience or
profession of the same, but rather for those
“works” and “fruits of the
Spirit” which only could come of the imparted
GRACE OF GOD!
It is emphatically said, “He
was glad.”
Ø It was a relief to an anxious, inquiring
mind, on a subject of thrilling
interest. How
it had weighed on the mind of Barnabas all his journey —
the question
itself, and his responsibility as delegated to examine into it!
Ø It was a relief to Barnabas to think he
could speak with such thorough
confidence, and
in no halting tone at all, to those who had sent him, when
he should
render his account to them.
Ø It was all joy to his heart to think how day dawned at last on the whole
world. What startling, ravishing prospects must
have sometimes been
revealed by the
Spirit to the apostles and the early disciples and brethren
in those days!
BY JOY.
Ø Barnabas was mindful of his own duty, to
speak the word of exhortation
even in the
midst of a scene full of present brightness, hope, confidence.
Ø He was mindful of the ever-existing
temptation to go back to the world,
to love the
world, to yield in enthusiasm’s hour, but to relapse in the long
days of heat
and toil and trial. And therefore the burden of his exhortation
was that they
should “cleave to the Lord,” and that “with purpose of heart
they
should cleave to the Lord.”
BARNABAS AND HIS INDIVIDUAL CHARACTER WITH MUCH MORE
SERIOUS MATTER. Let it
seem so; let it be so. Yet this is the condescension
of God. This is
the sympathy of Jesus. This is the Spirit’s comforting aid and
honor shown to those who are
true. However, as the sacred and abiding page
of Scripture inscribes
these things to the honor and glory of Barnabas, in the
midst of matter which all
redounded only to the honor and glory of God,
we may observe that the
character here given to Barnabas:
Ø Justified his selection for a new and
delicate and important embassy.
Ø Explains the very deep, full, genial joy
of his heart, its openness to
conviction, and
its freedom from the least and last taint of Jewish
envy and Jewish
exclusiveness.
Ø Proves withal that it was God’s Spirit who
was in all, “working within”
him, when he
came, when he saw, when he judged rightly, when he was
profoundly
impressed, when he was glad to the bottom of his heart, and
also when he
did not forget duty and solemn trying times to come amid
the sympathies
and congratulations of bright hours. For he was “full of
the
Holy Ghost.”
Good Barnabas (v. 24)
We have had this man introduced to us before, but his
character is most
fully described in this passage. It may reasonably be asked
why Luke, in
writing the Book of the Acts, should take this opportunity
of recording the
received opinion about Barnabas. The most simple answer is
that he had
subsequently to record the dispute between Paul and Barnabas
over
Mark, and he was therefore anxious to ensure that his
readers did not get a
wrong impression, from that incident, of the temper and
spirit of Mark’s
relative. Deeply as we may regret that sad misunderstanding
between the
two earnest missionaries, we must not let it throw its dark
shadows over
Barnabas, for “he was a good man, and full of the Holy
Ghost and of
faith.” The
immediate occasion of sending Barnabas to Antioch has been
differently explained. It is remarked, in v. 19, that the
scattered disciples
went “as far as to Antioch,” but they “preached
the Word to none but unto
the Jews only.” Then
it is noticed that some preachers came from Cyprus
and Cyrene to Antioch, and they
preached unto the Grecians. Now this
term may mean either Hellenistic Jews or Gentiles. The best
manuscripts
have the word Greeks, and this should be distinctly
referred to the heathen,
or Gentile, population. If it were so that these disciples
preached the gospel
to the heathen, and news of this came to the Church
at Jerusalem soon
after Peter’s account of what had taken place at Caesarea,
there was
good ground for sending Barnabas to inquire into matters at
Antioch, to
explain the new view of the scope of the gospel as revealed
to Peter,
and to ensure harmonious working between those who labored
for the Jew
and those who labored for the Gentile. If this was the
mission of Barnabas,
it is important for us to be told concerning his personal
character; for upon
it the success of his mission would very largely depend.
Only a man of
great goodness and generous feeling would be likely to meet
aright the
difficulties that would be presented. There are many
circumstances in life in
which “character"
can do more and better than “talent,” and
talent wins its
noblest triumphs when
it is united with and sanctified by godly character.
Three things are specially noticed in relation to Barnabas.
directed by this term to his
natural excellences of disposition. There was
amiability, kindness of purpose
and manner, generosity of spirit,
considerateness for others, and
readiness even to sacrifice his own things
for the good of others. He was
just the kind of man to win the confidence
and esteem of all those among
whom he worked; and it would seem that
his very failing, in the matter
of his dispute with Paul, arose from the
warmth of his affection for his
young relative Mark, and his too great
readiness to make excuses for
him. “His very failing leaned to virtue’s
side.” His “goodness” may be
seen and illustrated from each of the
incidents in which he is
introduced to us.
Ø He seems to have set the example of
devoting his property to the needs
of the early
Church (ch. 4:36).
Ø He it was who overcame the apostolic
suspicion of the newly converted
Saul, in the
generosity of his trustful disposition. When they were all afraid
of Saul, “Barnabas
took him, and brought him to the apostles,” etc.
(ch. 9:26-28).
Ø His trustfulness is further shown in his
making Saul, the new convert, his
companion in
his missionary labors. It
may be urged that, while Christianity
masters and
corrects naturally bad dispositions, it
wins its noblest and most
beautiful
triumphs when it inspires and sanctifies the naturally amiable and
generous
and trustful disposition. It is a thing to be ever devoutly thankful
to God for, if He
has given us characters that may win the love and esteem
and confidence
of our fellow men.
trustfulness, though closely
allied to it. Two things may be included:
Ø He had a strong grip of the gospel truth,
and was not troubled with
weakening and
depressing doubts. He held, fast and firmly, the
Messiahship
and the resurrection of Jesus Christ, and all that these
involved. And only men of faith can be men of real
power as God’s
witnesses
and preachers. Men do not want to hear from ministers about
their questionings and doubtings. The great cry is, “What do you know of
God and truth
and duty? What do you believe?”
Ø He had a clear vision of the broader
aspects of the Christian system. He
was a follower
of Stephen. He was prepared for the admission of the
Gentiles to
Christian privileges. And so he was just the man to go down to
Antioch and
deal with the difficulties that might arise from breaking down
the old Jewish
bondages. And there is constant demand for such men of
faith, who
can hopefully accept the passing changes of thought and feeling
within the
Church, even when they cannot
personally sympathize with
them. We need men of faith in the sense of broad out-looking
and high
hope for the
future.
the seal of all
sincere believers, but it is here
suggested that the measures
and degrees of His gracious
inward workings directly depend on the moods
and attitudes and character of
the man. And here lies the practical
application of our subject.
Barnabas, because he was a good man and full
of faith, was also full of the
Holy Ghost. And we shall find that anxious and
careful culture of Christian
character will also open our hearts, lives, and
workings to the full energies of
God the Holy Ghost.
25 "Then
departed Barnabas to
for then departed Barnabas, Authorized Version and Textus Receptus; to seek
for,
for for to seek, Authorized
Version. Observe the remarkable providence which
had made use of the violence of the Hellenist Jews at
Saul to
unexpectedly prepared for him at
A.D. 43, or just ten years after the Crucifixion, that
Barnabas proceeded to
land, a journey of about eighty miles would bring him to
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
Even for a whole year for
a whole year, Authorized Version and Textus Receptus;
they were gathered together for they assembled themselves, Authorized Version;
and that the disciples for
and the disciples, Authorized Version. The phrase
ἐν τῇ ἐκκλησίᾳ
- en
tae ekklaesia – in the church, out-called - occurs again in
I Corinthians 11:18 (Textus Receptus), where it has, as here, very nearly
the sense of “in the church,” as a place of meeting. It
should be “in,” not
“with.” The “Church” is the assembly of disciples gathered
together in their
house of meeting. Were
called; χρηματίσαι – chraematisai – were
called, named -
bore the name of. It is a peculiar use of the word
occurring in the New Testament
only in Romans 7:3 besides, but found also in Polybius, Strabo, Josephus, and
some other writers. Its common meaning is, in the passive
voice, “to be
warned of God,” as in ch.10:22, where see note. Christians. It was a
memorable event in the history of the Church when the name
of Christians,
which has distinguished them for nearly twenty centuries,
was
given to the disciples of Christ. Hitherto they had been
called among
themselves disciples, and brethren, and saints, and, by the
Jews, men “of
the Way” (ch. 9:2), or “Nazarenes” (ch.
24:5), but now they
received the name of Christians, as followers of
Christ, from the outside
world, and accepted it themselves (ch.
26:28; I Peter 4:16). From
the Latin form of the word Christians, i.e. followers
of Christ (like
Herodians, followers of Herod; Marians, Pompeians,
partisans of Marius
and Pompey; Caesariani, Ciceroniani, Vitelliani, Flaviani, etc.; Conybeare
and Howson, vol. 1:130; Lewin, vol. 1:97), the designation most have been
invented by the Gentiles, either by the Roman court or camp
at
by the Greek population, influenced as they were by Roman
forms of
speech current amongst them (compare the Greece-Oriental
Nestorians,
Arians, etc.). We may be sure that Christians, i.e. followers
of Messiah, is
not a name likely to have been given by Jews. There is no
evidence either
of its having been given in derision. The well-known
account of Tacitus is
“Vulgus Christianos
appella-bat. Auctor nominis ejus Christus,
Tiberio
imperitante, per Pontium Pilatum
supplicio affectus erat” (‘Annal.,’ 15:44).
Suidas says that those who had been previously called Nazarenes
and
Galileans, in the
reign of Claudius Caesar, when Euodius had been made
Bishop of Antioch by Peter, had their name changed into
that of
Christians. He seems
to refer to the statement of Malalas (quoted by
Conybeare and Howson, 1:131), that they
who had been before called
Nazarenes and Galileans received the name of Christians in
the time of
Euodius, who succeeded Peter as Bishop of Antioch, and who himself
gave them this name.” Malalas is
thought to have lived somewhere
between the sixth and ninth centuries, at
the Clementine Liturgy is also quoted
at p. 130: “We give thee thanks that
we are called by the Name of thy Christ, and are thus
reckoned as thine
own,” where the allusion is to James 2:7. The name Christian
is
frequent in the epistles of Ignatius, the Bishop of
Antioch; Polycarp’s dying
words were, “I am a Christian” (Bishop Wordsworth).
The
It is interesting to see how God works in many ways toward
one end, and
how, from the first day of the Christian era, He has been
acting on the world
and on the Church, making all things to move toward one
glorious issue.
(“Known unto God are all His works from the
beginning of the world.”
ch.
15:18)
Ø How He defeats His enemies. “They which were scattered abroad upon
the
persecution… traveled… preaching the
Word,” etc.
(v. 19). If the
enemies of the
truth had been its best friends, they could not possibly have
taken a course
more favorable to its circulation and establishment than the
one they took.
God overrules the designs of His foes, and turns their
attacks upon
His kingdom into actual support. Again
and again has the
enmity,
the cruelty, the violence, the cunning of sin been compelled to
SUBSERVE
THE INTERESTS OF RIGHTEOUSNESS! Mischief
smites down the
standing corn of truth, but, so doing, it sows living seed
from which a
large harvest will rise.
Ø How he teaches his friends. Those who were scattered abroad went
“preaching
the Word to none but unto the Jews only” (v. 19). They did
not understand
that the gospel was intended for mankind: this was an
enlargement of
view which the Christian Church had then to gain. Its
Divine Master
had to teach it this most necessary lesson. How should He
do this? He
might have done so:
o
by
the direct inspiration of His Holy Spirit; or
o
by
manifesting Himself to some one of the apostles and conveying
through
him His mind on the matter. But He chose to do this:
o
by
the teaching of His providence.
“Some
of them” — we do not
know who, some whose names are lost and
will never
be discovered — some men from
they
were come to
preaching,
the Lord Jesus.” And
this
unpremeditated, irregular work
proved to
be marvelously successful (see v. 21). When the Church at
Barnabas
to inquire into the matter (see v. 22). The nobility of his
character
and excellency of his spirit triumphed over the narrowness of
his views,
and, instead of disowning and discouraging the work, he
acknowledged
its DIVINE ORIGIN and furthered it to the height
of
his power. And thus
the seal of apostolic sanction was set
to the broader
aim and the larger hope. Thus God leads us into His
kingdom of
truth. He places us in such circumstances that we take right
steps without
realizing all the consequences therein involved, and then
our convictions
rise to the height of our actions.
Ø How God uses His servants. “Then departed Barnabas… to seek Saul”
(v. 25).
Barnabas served God and his race in one way, Saul in another.
Barnabas was
not the man to do what Paul afterwards did. He had not the
evangelizing,
organizing, literary faculty in anything like the same degree in
which his
illustrious colleague possessed it. But he served the Church and
the world in
his own way. It was a valuable contribution to the cause of
Christ and of
the
the confidence
of the Church (ch. 9:27), and to give him such an
opening for the
exercise and training of his varied powers as that he now
enjoyed at
a firm footing
and to bring into the foreground the man who was to be the
means of doing
such work as Paul accomplished
for mankind. What
immeasurable
service have the fathers and mothers and teachers of our
great
reformers, evangelists, preachers, etc., rendered their race! Other
men have other
spheres to fill; that of Paul was the sphere of abounding
activity. We
may be sure that he had a great deal to do during those twelve
months at
others in
more active scenes; some in virtue of intellectual, others by means
of moral and
spiritual gifts; some by their influence on a few influential
men, others
by their action on the multitude; some by impressing their
convictions
on men by direct personal appeal, others by organizing and
arranging; all in the way chosen of God and pleasing
to Him, play their
part
and do their
work in their hour of opportunity.
distinguish the converts to the
new faith by some name which marked them
off from the Jews; they were
called “Christians.” It is a mark which speaks
of the rising tide of truth. It
reminds us that God was working out a
grand
design, far, far
beyond the elevation of a favored
nation, viz. the
redemption of the
whole race of man by faith in Jesus Christ; He was
and is engaged in “reconciling
the world unto Himself in Christ.”
(II Corinthians 5:19)
Founding of the Church at
had been dispersed by the
persecution. And thus there went a
stream of
believers through
with the Divine
message, living seminaries of the word of
love.
Persecution, in breaking up
communities, diffuses their spiritual contents,
as when the box of precious
unguent is broken a sweet perfume is diffused
abroad. As a rule, these emissaries addressed themselves only to
the Jews.
But some there were who had
seized the larger truth of the gospel and the
time, and proclaimed the gospel
to the Greeks also. On the day of
Pentecost men from
of the Holy Spirit. Better
fitted are they to carry back the gospel to their
countrymen than those born Jews.
God knows where to find the proper
laborers for any
harvest which He has ripening.
power, was with
them, and in large numbers converts
and believers were
forthcoming. Is not the hand of
the Lord ever stretched forth when His
blessing is sought, His commands
obeyed? All through these profoundly
interesting details, do we not
clearly see that God requires human cooperation?
We bind the hands of God — to
use a bold figure — when we
do not faithfully deliver His
truth, the truth which the time is bidding us to
utter. It was the generous and
world-wide application of the gospel which
was followed by the Divine
sanction and blessing. As it was then, so
may
we expect it to
be now and ever.
Ø The Church at
upon a former
occasion (v. 1, sqq.). Peter had then to meet
a storm of
objections to
his holding intercourse with the heathen. But now the same
Church sends
without hesitation Barnabas to further the good work. Thus
gradually does
God unfold His ways, and opposition gives way before His
manifested
counsels, as the frost-bound snows before the sun of the springtime.
Ø And when Barnabas saw the grace of God, he
was glad. The spiritual
eye discerns
spiritual things. As God is no respecter of persons, neither is
he who lives in
the fellowship of God’s mind. It is no question of the
human
instrument, but of the Divine results; not of the channels of the
grace, but of that pure grace itself.
Ø Barnabas proves himself true to his name
and character, and proves his
fitness for the
mission. Good and holy himself, his exhortations tend to
goodness and,
holiness. Let them cleave
to God with the full purpose of
the
heart. Ever a
salutary counsel — to walk by the same rule, to mind the
same thing, to stand in the old ways and inquire for
the well-trodden paths.
Religion is an attitude
of the soul, a habit of the will. The constant Divine
Object requires
constancy in us; let us be true to Him as the magnet to the
pole. It is
good to become a Christian, better to be a Christian, best of all
to endure as
a Christian and inherit the promise of the crown, of life.
(Revelation
2:10) Here, too, we see the qualities of the true teacher —
to be good and
upright in life-conversation, to be full of the holy confidence
which faith
inspires, and of that contagious inspiration which God’s indwelling
imparts.
the Lord.” And this, it seems,
in consequence of the visit of Barnabas. How
mighty the power of one
energetic will, one faithful heart, of a man who
can say with all his heart, “I believe,” and
whose life backs up his word! So
successful is the work, so full
the net of the gospel fisher, that Barnabas
has to seek the aid of Saul.
Another proof of the pure and humble temper
of Barnabas. Evidently he did
not desire to make himself the great man at
thoughts. Nor does Saul thrust
himself forward, but comes when sought. It
is a picture of friendship and
comradeship in the service of Christ. Plato
rhapsodized of the joint
striving of two souls after knowledge and truth;
but nobler and sweeter is the
joint striving of two souls to serve the
Savior
of men and
promote His kingdom of peace and love in souls. Memorable
year in the annals of
Christianity! Here were the disciples first called
Christians — followers of the
Christ, of the Anointed One; themselves
anointed by the same Spirit and
to the same life-work. Let us go back to
the origin of our name, that we
may understand its meaning. The notes of
the true Christian are and ever
were, the anointing of the Holy Ghost and
with power, and the life seen to be busy, like that of the Master, in “doing
good.” (ch. 10:38)
A New Center of Evangelistic Work.
Another hold upon the Gentile world. More important than
Caesarea. Next
to
the Church to enlarge its
borders. The circumstances opening the door to
the Gentiles. Probably little
success among Jews. The multitudes of Greeks
at
world well represented there.
them. The Spirit outpoured.
Possibly not so much in miraculous signs, but
in conversions.
to catch philosophers, but facts
to lay hold of hearts, Not preached in a
tone of ecclesiastical
authority, but by laymen full of THE HOLY GHOST!
Apostolic ministry and lay
agency. Barnabas, an intermediate
representative man. The kind of
man required; not lax in his views of truth,
but “a good man,” full of
kindly spirit, an inspired man, a firm believer.
Thus the expansion of the Church
was no rending of the body of Christ,
but simple growth, spiritual
life seeking its development.
catechetical center. Barnabas
aimed at instruction and edification, that they
should cleave unto the Lord. He called in Saul, as more eminently adapted
than himself for work in such a
sphere. The humility of both men
exemplified. Both fitted to be
masters, because both simpleminded.
Teaching must accompany evangelization, or the work will fall to
pieces. A
whole year they taught much
people; hence their steadfastness at
Christians.”
separated it in thought both
from Judaism and heathenism. Recognized that
the substance of
it was Christ; that the members of it were like Christ and
lived for Christ. The
providential appointment of the name signalized the
new start of the Church on its mission,
with Saul at the head of it, TO
EVANGELIZE THE
WORLD! An interesting line of progress from
An Early Co-Pastorate (vs. 25-26)
The chronology of the period reaching from the martyrdom of
Stephen to
the mission of Barnabas to
refused to yield up to us dates — as, for instance, leading
dates affecting
Saul — of the utmost interest. It is, however, exceedingly
probable that six
full years had now passed since the conversion of Saul.
During the whole
of this time he has been — we may say it without a doubt,
though perhaps
it were not easy to find actual chapter and verse for the
statement —
“preaching Christ.”
He has been removed from one station to another for
safety’s sake twice. He has latterly been for some time at
place, and it is of his employment during his stay at
least. While, as already said, there is scarcely room to
doubt that there
emphatically he would be preaching Christ, it would seem a
little
remarkable if he did so through a period of one or two
years with impunity.
Hither, however, Barnabas now comes, to seek a colleague
and efficient
help in his work at
convey to us the situation here. But they portray,
nevertheless, something
so natural and almost homely, that it is not difficult, and
is pleasant and
instructive, to fill in the detail of the picture.
LABOR AT ANTIOCH.
Ø He came on one errand; he stays on
another, and that a great enterprise.
He came to
inquire about the justifiableness of certain goings on. He is
forced to
become part and parcel of them, and to embark in them heart
and hand and
voice.
Ø He observes “that a great door and effectual
is opened before him”
(I Corinthians
16:9).
very various
and important people — for its Jewish population, for its
Greek fashion,
and its Roman military, and its business and commercial
connections —
cannot be surpassed as a place of importance for preaching
Christ from the
first moment that it is apparent that not Jews only, but
Gentiles also,
Greek and Roman, are to be embraced within the blessings
of the covenant.
Ø When already “much people was added unto the Lord,” and “a
great
number
had believed and turned unto the Lord,” his heart is “touched with
compassion”
(as his Master’s once
and often was) when He saw “the sheep
without
a shepherd,” and “the fields white to harvest,” and the
harvest one
of superlative
promise, “but the laborers few.” And no doubt he “prayed
the
Lord of the harvest,” and
got his answer. (John 4:35; Matthew
9:37-38)
Ø He wishes, if it be possible, to compass
the work.
Ø He knows no grain of envy or jealousy or
selfish ambition.
Ø He will lose a few weeks of time if he may
return armed better by far for
the work, for
he bethinks himself (or otherwise in answer to his prayer has
been reminded
divinely) of one of remarkable conversion and of surpassing
energy. He will
be a likely helpmeet. Barnabas has already walked arm-in-arm
with him in
comparative
retirement, and has borne the trial, would he wish to be
associated in
besieging, with a view to take, this tempting citadel of
He is “full
of the Holy Ghost and of faith.” His eye is single, his best reason
and mental
judgment are given to the question before him. His motives are
pure and his
conscience sensitive.
Ø He is going to have his man. He will not
miss of Saul. He journeys after
him to seek
him. He believes not in messages nor proxies. He finds him and
brings him to
Ø They believe in brotherly love. It was a somewhat
new thing to believe
in, in some
aspects of it. Not a few natural kinds of love unite us together.
But brotherly
love came in largely with the followers of Jesus, viz. that
kind of love
which brought two men to work together for religious ends.
Ø They believe in the practical advantages
of two working together.
o
One
sustains the purpose of the other.
o
The
weak side of one character is compensated by the forte of the
other.
o
Many
an enterprise must pine for want of sufficient support at the
hand of
one alone, which may be easily compassed by two, and
leave them
still spare energy.
Ø They disbelieve in unworthy rivalry, in
comparisons, in personal
ambition. Yet now,
twenty centuries later, these very things are
occasionally
heard as among the standard objections to two disciples of
Jesus Christ
being linked together in equal service for Him.
YEAR TO BUILDING UP AND EDIFYING THE CHURCH AT
Ø The importance of Church life begins to be
recognized, both for itself
and for its
witness, in the midst of a great people outside.
Ø Even nature itself is vindicating the need
and the advantage of teachers
and pastors and
examples. “They assembled themselves with the Church,
and
taught much people.”
It was not all evangelization, nor all missionary
journeys, even
in earliest days of Christianity. And this is more remarkable
in the light of
an example, when we remember that the good work at
Those of the
dispersion whose hearts burned within them had been, under
the Spirit,
the beginning of the work.
And it was on account of the
proportions to
which their work had grown, and the fame of it that traveled
to
need to be
hungry to look for a shepherd, and the hungry flock do not fail
to look up to
the shepherd that feeds it.
Ø The love of Barnabas and Saul must have
been met by much love on the
part of those “in
and out among whom” they went, teaching them many
things. This is
the Church love. This is the secret of Church harmony. This
the humble
beginning alike of the
holiness and the happiness OF
THE
CHURCH ABOVE!
It is blessed in two
directions.
Ø It cannot be said to be a conclusion too
remote or far-fetched when we
assert that
there is evidence of the witness that ministry was to the outside
world. That “the
disciples were first called Christians at
this time means
nothing less than these two things.
o
They
take a status in the world; and this has been verified by history.
World-wide
their name is known.
o
That
status is given them, even if in partial ridicule, by the world. The
Church of disciples,
of saints, of brethren, of followers of Jesus, of
Nazarenes, made
its mark upon them of busy, prosperous, intelligent
quarrelsome
litigious clique. They
have been doing work and have
been
living consistently.
Ø That ministry has prepared those among
whom it was exercised both to
feel promptly
compassion for their brethren who were to be visited by
famine and
poverty in
charity and
generosity, and also to convey that expression of love in a
becoming and
grateful manner. Great was the goodness of Barnabas, and
great
and good was the united ministry and work of him and his chosen,
sought
colleague, Saul.
The Christian Name (v. 26)
“And the
disciples were called Christians first in
cities are identified with Christian history in a special
manner —
was Messiah, nor by the
disciples, as other names in use — “believers.... brethren,”
“saints,” “friends.” It was either a name of reproach or a convenient designation
of a rapidly enlarging society. Consider:
Ø
Personal, testifying to the pre-eminence of Christ.
Ø
A name of distinction. Separation
from the world,baptism in
Christ’s Name, worshipping
Christ in the Spirit of Christ.
“See how these
Christians love one another.”
Ø
Prophetic. Christ is to return as Judge of all the earth.
Despondency was the main feature
of heathenism. Christians
preached hope through the
Resurrection and Ascension.
Ø
The life should be
evident before it is named.
Ø
If the world looks
upon the life, it will name it. It
should be the
sign of conversation, and the
testimony to a spiritual work.
Ø
It is a privilege is
to wear the name. Are we ashamed of it? Secret
disciples is an anomaly.
Ø
Let all who name His
Name depart from iniquity and seek the
leadership of the Holy Spirity!
Antiochene
Christians (v. 26)
“And the disciples were called Christians first in
Antioch.” Before this time
they seem to have had no recognized name. Others may have
called them
“Nazarenes,” or
perhaps “Galileans.” They spoke of their teaching as “the
Way,” but do not
seem to have found any other name for themselves than
that of “disciples.” It was left to
circumstances to provide a name which all
might accept, and, though the origin of the name “Christian” is very
strange, its appropriateness has been universally
recognized. The very
essence of the gospel is the presentation of Christ to
men, and the pressure
of His claims to men’s love and trust; and therefore those who receive
Christ as their
Savior, and obey Him as their Lord, are properly
denominated
“Christians.” It is usual to call disciples after the name of their
master or teacher, as may be seen in the terms
“Mohammedan,”
“Buddhist,” “Wesleyan,” etc. Sometimes classes of men are
named after
the central principle which they have adopted. This we
cannot do, because
our central principle is CHRIST — not even some truth about Christ, but
Christ Himself. So we can have no name but that which the
people of
Antioch found when they discovered how prominently CHRIST WAS
SET FORTH in the early
preaching.
DISCIPLES “CHRISTIANS.” It has often been pointed out that the name
was started as a nickname. The
idea of making so much of One who was
known to have been crucified as
a malefactor and impostor may well have
excited the ridicule of humorous
people, and we know how constantly the
disciples were taunted with
worshipping the Crucified. A caricature of the
early times has been discovered,
representing a person, with the head of an
ass, stretched upon a cross, and
a figure kneeling before it. Underneath is
this inscription: “Alexamenos worshipping his God.” In this spirit the name
was first given, much as the
term “Methodists” was applied to the
followers of Wesley.
Perhaps in their modesty they
did not think themselves worthy to bear their
Master’s name; but when others
gave it to them they felt that they could
accept it. And no name could be
to them so honored. Their hesitation,
however, might have arisen from
another cause. To accept a distinctive
title was to break away from
Judaism, and take a position as a separate and
independent sect. We can well
understand how the disciples would hesitate
to accept so defined a position.
They thought of themselves as still Jews,
seeking, some would say, the
reformation of Judaism; and others would
say, the spiritual fulfillment
of Judaism; but anything savoring of
sectarianism or separation would
be distressing to them. Yet many times in
Church history men have been
compelled to take decided positions against
their own wills, but their distinctness and separateness have proved to be
FOR THE WORLD'S
PERMANENT GOOD!
so many persons its deeper
significance has faded out. It is so universally
applied, and made so
all-inclusive, as to have become a meaningless term.
And yet how full of force and
inspiration it should be to us:
Ø for the sake of the history which the term
embodies — the long story of
Christian
witness and struggle; and
Ø for the depths of meaning which we may now
find in it, for to us it may
mean not merely
“followers or disciples of Christ,” but Christ-like men and
women,
who are
daily being “changed into His image from glory to glory;
and who want to
be “like Him in all things”! (II Corinthians 3:18)
27 "And
in these days came prophets from
Now for and, Authorized
Version; there came down for came, Authorized Version.
(see ch. 18:22). Prophets; a recognized order in the
Church at that time
(ch. 2:17-18; 13:1; 20:23;
21:9-10; I Corinthians 12:28-29; Ephesians 4:11).
The news of the accession of the Gentiles to the
naturally lead to such prophets being either sent by the
or coming of their own accord.
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 Caesar."
A great famine for great dearth, Authorized Version;
over for throughout,
Authorized Version; Claudius for Claudius Caesar,
Authorized Version and
Textus Receptus. The world; ἡ οἰκουμένη - - hae oikoumenae - the inhabited earth,
the common expression for the whole
taken here as hyperbolical, just as Josephus says that Ahab
sent messengers to
search for Elijah, κατὰ πᾶσαν
τὴν οικουμένην
– kata pasan taen
oikoumenaen –
over the whole earth - where, of course, only the neighboring
countries to
But there is no evidence to show that ἡ οικουμένη, is ever a technical
term for
21:26; here ch. 17:6, 31; 19:27;
24:5). In point of fact, the predicted
famine, which began in the fourth year of Claudius Caesar
(A.D. 44) and
lasted till A.D. 48, fell upon
Josephus (‘Ant. Jud.,’ lit. 15:3; 20. 2:5, 5:2), and was
very severe there.
Ishmael was high priest at the time; and
fetched large supplies of corn from
speaks of this famine as having prevailed “over the world,”
and as being
recorded by authors hostile to Christianity, but mentions
no names and
gives no particulars (‘Eccl. Hist.,’
2:8), but in the twelfth chapter of the
same book he limits it to τὴν Ιουδαίαν
– taen Ioudaian -
were several other historical famines in the reign of
Claudius, but they can
hardly be included in the prophecy of Agabus.
The prophet Agabus is
mentioned again in ch. 21:10, and
again as coming from
29 "Then
the disciples, every man according to his ability, determined
to send relief unto the brethren which
dwelt in
Authorized Version; that for which, Authorized
Version. This is the first
example of the practice, so much encouraged by Paul, of the
Gentile
Churches contributing to the wants of the poor Christians
of the mother
Galatians 2:10, etc.).
30 "Which
also they did, and sent it to the elders by the hands of
Barnabas and Saul." Sending for and sent, Authorized Version; hand
for hands, Authorized Version. Sending (ἀποστείλαντες᾿ - aposteilantes’-
sending; dispatching). Those by whom they
sent were ἀπόστολοι – apostoloi –
(II Corinthians 8:23), messengers,
or apostles, To the elders. This is
the first
mention of presbyters, or elders, in the Church at
now fully organized. James the Less was the resident
apostle (?) and
bishop; with him were the presbyters (ch.
21:18); and under them
again the seven deacons (ch.
6:5-6). The presbyters of the Church of
James 5:13, where, however, the elders of other Churches in
may possibly be included. A difficulty arises with regard
to Saul’s mission
to
which speaks of Paul’s second visit to
fourteen years after his first, whereas this visit could
not be above four or
five years after. But
there are three hypotheses about the visit to
referred to in Galatians 2.
1. The first
identifies it with the visit here recorded.
2. The second
identifies it with that related in ch. 15:2, etc.,
which is
supported by most of the best authorities ancient and
modern (see note on
ch.15.).
3. The third, which is
advocated by Lewin (‘Life of St. Paul,’ vol. 1:302,
etc.), identifies it with the visit recorded in ch.18:22.
As regards the
first, with which we are now concerned, though at first
sight you would
have expected Paul’s next visit to
the one alluded to in Galatians 2, yet the following
circumstances make
this impossible.
be fourteen years after
that recorded in ch. 9:26 (ἔπειτα διὰ
δεκατεσσάρων
ἐτῶν πάλιν
ἀνέβην – epeita dia dekatessaron
eton palin anebaen – then
fourteen
years after that I went up again).
Galatians 2, “he laid before
them the gospel which he preached among the
Gentiles.” But at the time of
this visit he had not yet begun his labors
among the Gentiles (ἐν τοῖς
ἔθνεσιν – en tois ethnesiv – among the
nations),
to which he was only called
after his return (ch.13:2).
received by the chief apostles,
and must have passed a considerable time at
on this occasion, as far as
appears, their visit was a very hasty one, and
they saw no one but the
presbyters, and returned as soon as they had
handed over the collection to
them (ch.12:25).
The conclusion, therefore, seems quite certain that this is
not the visit referred to
in Galatians 2. And the hasty nature of this visit explains
at once why Paul
made no count of it in his statement to the Galatians. It
had no bearing
upon the course of his argument. It was not a visit to
sense in which he was speaking, and he saw none of the
apostles. The state
of the Church at the time, James the son of Zebedee killed, Peter in prison
or lately escaped “to another place” (ch.12:17), the
other apostles
very likely dispersed, made it impossible. He therefore
took no count of it
in his statement to the Galatians. This seems quite a
sufficient explanation.
God’s Bounty and Our Well-Being (vs. 27-30)
The reference, in these verses, to “a great dearth throughout all
the world”
(v. 28), and to the sending of relief by the disciples,
according to their
several ability, to the brethren in
thoughts concerning the provision which God has made for us
in His Divine
goodness and also in His
Divine wisdom. We look at:
multitudes of mankind, the
hundreds of thousands of millions are fed, year
after year, age
after age; and many hundreds of
millions more might be
sustained if all the use were
made that might be of the opportunities open
to us. God, in His bounty,
provides what we want in:
Ø
fruitful and extensive
soil,
Ø
multiplying
seed,
Ø
agricultural knowledge
(Isaiah 28:25-26),
Ø
materials for
implements of husbandry,
Ø
all nourishing and
ripening agencies.
·
HIS CONSIDERATION OF OUR
PIETY. God gives us our bread,
our maintenance, in such a way
that we are almost compelled to
acknowledge His hand in the harvest. (Psalm 104:27-29; 145:16)
Evidently we did not produce the
soil nor make the seed; evidently we
cannot cause it to fertilize and
grow; evidently it is his sun that shines and
His rain that falls on our fields. The ordinary processes as
by which the seed
is multiplied are such as direct our eyes to heaven. And often, in His wisdom,
He holds His hand, He withdraws the sunshine or keeps back
His clouds,
He sends dearth as “in
the days of Claudius Caesar” (v.
28), and then men
are constrained to
remember that there is work being
done in the soil and in
the sky which they cannot control, and in regard to which they
must look up
to God the Giver
of all, whose is the earth with its
fullness, and ask of Him,
and plead with Him, and, it may be, humble
themselves before Him.
Ø Intellectual. God teaches
us (Isaiah 28.), but He leaves much to be
discovered by
our own mental labor. (In the beginning God gave man
two things to
do:
o
replenish [fill it with people] and
o
subdue the earth [find out it’s secrets] - Genesis 1:28 –
CY – 2016)
Agriculture
provides a very wide and a very noble field for observation,
experiment
and contrivance; it
tasks and trains the mind.
Ø Moral. We cannot
secure our harvests without:
o
industry,
o
combination,
o
patience (James 5:7). The abundance, and indeed
superabundance,
of the earth’s
yield is such that:
o
there
is enough for the supply of those engaged in other pursuits;
hence
there is room for all kinds of labor beside that of agriculture —
for the
pursuit of art (wholesome, not pornographic – CY – 2016),
and for the
teaching of religious truth and training in the religious life.
Those who
have received the bread of eternal life from the lips of
others can
furnish, as
this temporal
life to those to whom they are under spiritual obligation.
The abundance
which prevails in some districts — and famine is
never universal — gives the opportunity of:
o
showing
practical kindness.
On this occasion there was sufficient in
of
We should:
o
receive
God’s temporal
mercies
with the gratitude which
belongs to
PIETY;
o
distribute of our abundance to those who have a claim on us, either
on account
of the spiritual favors they have conferred or in virtue of
their
special necessity.
Practical Sympathy between Jew and Gentile
(vs. 27-30)
was wealthy;
return was relief sent to poor
brethren, both as a sign of obedience to the
Spirit and as a pledge of future oneness. There could be no more decided
evidence that the Gentile
converts were really incorporated into the
apostolic Church.
SETTLED ORDER in the
spiritual life. The extraordinary manifestations
of the Spirit must be
distinguished from the ordinary work of the Church.
The collected relief was sent to
“the
elders.” The hands of Barnabas and
Saul carried it. Thus the new Gentile community at
away from the
original center at
disregard those who had preceded
him; but, while carefully
maintaining the connection,
preserving independence.
according to his
ability.” “God loveth a cheerful giver.” No sign of
ecclesiastical rate-laying.
Until the Church became corrupt, it had no
need of any other law than
spiritual law.
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