mh_parser/vol_split/44 - Acts/Chapter 11.xml

<div2 id="Acts.xii" n="xii" next="Acts.xiii" prev="Acts.xi" progress="11.91%" title="Chapter XI">
<h2 id="Acts.xii-p0.1">A C T S.</h2>
<h3 id="Acts.xii-p0.2">CHAP. XI.</h3>
<p class="intro" id="Acts.xii-p1">In this chapter we have, I. Peter's necessary
vindication of what he did in receiving Cornelius and his friends
into the church, from the censure he lay under for it among the
brethren, and their acquiescence in it, <scripRef id="Acts.xii-p1.1" osisRef="Bible:Acts.11.1-Acts.11.18" parsed="|Acts|11|1|11|18" passage="Ac 11:1-18">ver. 1-18</scripRef>. II. The good success of the
gospel at Antioch, and the parts adjacent, <scripRef id="Acts.xii-p1.2" osisRef="Bible:Acts.11.19-Acts.11.21" parsed="|Acts|11|19|11|21" passage="Ac 11:19-21">ver. 19-21</scripRef>. III. The carrying on of the
good work that was begun at Antioch, by the ministry of Barnabas
first, and afterwards of Paul in conjunction with him, and the
lasting name of Christian first given to the disciples there,
<scripRef id="Acts.xii-p1.3" osisRef="Bible:Acts.11.22-Acts.11.26" parsed="|Acts|11|22|11|26" passage="Ac 11:22-26">ver. 22-26</scripRef>. IV. A
prediction of an approaching famine, and the contribution that was
made among the Gentile converts for the relief of the poor saints
in Judea, upon that occasion, <scripRef id="Acts.xii-p1.4" osisRef="Bible:Acts.11.27-Acts.11.30" parsed="|Acts|11|27|11|30" passage="Ac 11:27-30">ver.
27-30</scripRef>.</p>
<scripCom id="Acts.xii-p1.5" osisRef="Bible:Acts.11" parsed="|Acts|11|0|0|0" passage="Ac 11" type="Commentary"/>
<scripCom id="Acts.xii-p1.6" osisRef="Bible:Acts.11.1-Acts.11.18" parsed="|Acts|11|1|11|18" passage="Ac 11:1-18" type="Commentary"/><div class="Commentary" id="Bible:Acts.11.1-Acts.11.18">
<h4 id="Acts.xii-p1.7">Peter's Vindication.</h4>
<p class="passage" id="Acts.xii-p2">1 And the apostles and brethren that were in
Judæa heard that the Gentiles had also received the word of God.
  2 And when Peter was come up to Jerusalem, they that were of
the circumcision contended with him,   3 Saying, Thou wentest
in to men uncircumcised, and didst eat with them.   4 But
Peter rehearsed <i>the matter</i> from the beginning, and expounded
<i>it</i> by order unto them, saying,   5 I was in the city of
Joppa praying: and in a trance I saw a vision, A certain vessel
descend, as it had been a great sheet, let down from heaven by four
corners; and it came even to me:   6 Upon the which when I had
fastened mine eyes, I considered, and saw fourfooted beasts of the
earth, and wild beasts, and creeping things, and fowls of the air.
  7 And I heard a voice saying unto me, Arise, Peter; slay and
eat.   8 But I said, Not so, Lord: for nothing common or
unclean hath at any time entered into my mouth.   9 But the
voice answered me again from heaven, What God hath cleansed,
<i>that</i> call not thou common.   10 And this was done three
times: and all were drawn up again into heaven.   11 And,
behold, immediately there were three men already come unto the
house where I was, sent from Cæsarea unto me.   12 And the
Spirit bade me go with them, nothing doubting. Moreover these six
brethren accompanied me, and we entered into the man's house:
  13 And he showed us how he had seen an angel in his house,
which stood and said unto him, Send men to Joppa, and call for
Simon, whose surname is Peter;   14 Who shall tell thee words,
whereby thou and all thy house shall be saved.   15 And as I
began to speak, the Holy Ghost fell on them, as on us at the
beginning.   16 Then remembered I the word of the Lord, how
that he said, John indeed baptized with water; but ye shall be
baptized with the Holy Ghost.   17 Forasmuch then as God gave
them the like gift as <i>he did</i> unto us, who believed on the
Lord Jesus Christ; what was I, that I could withstand God?  
18 When they heard these things, they held their peace, and
glorified God, saying, Then hath God also to the Gentiles granted
repentance unto life.</p>
<p class="indent" id="Acts.xii-p3">The preaching of the gospel to Cornelius
was a thing which we poor sinners of the Gentiles have reason to
reflect upon with a great deal of joy and thankfulness; for it was
the bringing of light to us who sat in darkness. Now it being so
great a surprize to the believing as well as the unbelieving Jews,
it is worth while to enquire how it was received, and what comments
were made upon it. And here we find,</p>
<p class="indent" id="Acts.xii-p4">I. Intelligence was presently brought of it
to the church in Jerusalem, and thereabouts; for Cesarea was not so
far from Jerusalem but that they might presently hear of it. Some
for good-will, and some for ill-will, would spread the report of
it; so that before he himself had returned to Jerusalem <i>the
apostles and</i> the <i>brethren</i> there and <i>in Judea heard
that the Gentiles also had received the word of God,</i> that is,
the gospel of Christ, which is not only a word of God, but the word
of God; for it is the summary and centre of all divine revelation.
They received Christ; <i>for his name is called the Word of
God,</i> <scripRef id="Acts.xii-p4.1" osisRef="Bible:Rev.19.13" parsed="|Rev|19|13|0|0" passage="Re 19:13">Rev. xix. 13</scripRef>. Not
only that the Jews who were dispersed into the Gentile countries,
and the Gentiles who were proselyted to the Jewish religion, but
that the Gentiles also themselves, with whom it had hitherto been
thought unlawful to hold common conversation, were taken into
church-communion, that they had <i>received the word of God.</i>
That is, 1. That the word of God was preached to them, which was a
greater honour put upon them than they expected. Yet I wonder this
should seem strange to those who were themselves commissioned to
<i>preach the gospel to every creature.</i> But thus often are the
prejudices of pride and bigotry held fast against the clearest
discoveries of divine truth. 2. That it was entertained and
submitted to by them, which was a better work wrought upon them
than they expected. It is likely they had got a notion that if the
gospel were preached to the Gentiles it would be to no purpose,
because the proofs of the gospel were fetched so much out of the
Old Testament, which the Gentiles did not receive: they looked upon
them as not inclined to religion, nor likely to receive the
impressions of it; and therefore were surprized to hear that they
had received the word of the Lord. Note, We are too apt to despair
of doing good to those who yet, when they are tried, prove very
tractable.</p>
<p class="indent" id="Acts.xii-p5">II. That offence was taken at it by the
believing Jews (<scripRef id="Acts.xii-p5.1" osisRef="Bible:Acts.11.2-Acts.11.3" parsed="|Acts|11|2|11|3" passage="Ac 11:2,3"><i>v.</i> 2,
3</scripRef>): <i>When Peter had himself come up to Jerusalem,
those that were of the circumcision,</i> those Jewish converts that
still retained a veneration for circumcision, <i>contended with
him.</i> They charged it upon him as a crime that he <i>went in to
men uncircumcised, and did eat with them;</i> and thereby they
think he has stained, if not forfeited, the honour of his
apostleship, and ought to come under the censure of the church: so
far were they from looking upon him as infallible, or as the
supreme head of the church that all were accountable to, and he to
none. See here, 1. How much it is the bane and damage of the
church, to monopolize it, and to exclude those from it, and from
the benefit of the means of grace, that are not in every thing as
we are. There are narrow souls that are for engrossing the riches
of the church, as there are that would engross the riches of the
world, and would be <i>placed alone in the midst of the earth.</i>
These men were of Jonah's mind, who, in a jealousy for his people,
was angry that the Ninevites received the word of God, and
justified himself in it. 2. Christ's ministers must not think it
strange if they be censured and quarrelled with, not only by their
professed enemies, but by their professing friends; not only for
their follies and infirmities, but for their good actions
seasonably and well done; but, if we have proved our own work, we
may have rejoicing in ourselves, as Peter had, whatever reflections
we may have from our brethren. Those that are zealous and
courageous in the service of Christ must expect to be censured by
those who, under pretence of being cautious, are cold and
indifferent. Those who are of catholic, generous, charitable
principles, must expect to be censured by such as are conceited and
strait-laced, who say, <i>Stand by thyself, I am holier than
thou.</i></p>
<p class="indent" id="Acts.xii-p6">III. Peter gave such a full and fair
account of the matter of fact as was sufficient, without any
further argument or apology, both to justify him, and to satisfy
them (<scripRef id="Acts.xii-p6.1" osisRef="Bible:Acts.11.4" parsed="|Acts|11|4|0|0" passage="Ac 11:4"><i>v.</i> 4</scripRef>): <i>He
rehearsed the matter from the beginning,</i> and laid it before
them in order, and then could appeal to themselves whether he had
done amiss; for it appeared all along God's own work, and not
his.</p>
<p class="indent" id="Acts.xii-p7">1. He takes it for granted that if they had
rightly understood how the matter was they would not have contended
with him, and commended him. And it is a good reason why we should
be moderate in our censures, and sparing of them, because if we
rightly understood that which we are so forward to run down perhaps
we should see cause to run in with it. When we see others do that
which looks suspicious, instead of contending with them, we should
enquire of them what ground they went upon; and, if we have not an
opportunity to do that, should ourselves put the best construction
upon it that it will bear, and <i>judge nothing before the
time.</i></p>
<p class="indent" id="Acts.xii-p8">2. He is very willing to stand right in
their opinion, and takes pains to give them satisfaction. He does
not insist upon his being the chief of the apostles, for he was far
from the thought of that supremacy which his pretended successors
claim. Nor does he think it enough to tell them that he is
satisfied himself in the grounds he went upon, and they need not
trouble themselves about it; but he is ready to <i>give a reason of
the hope that is in him</i> concerning the Gentiles, and why he had
receded from his former sentiments, which were the same with
theirs. It is a debt we owe both to ourselves and to our brethren
to set those actions of ours in a true light which at first looked
ill and gave offence, that we may remove stumbling-blocks out of
our brethren's way. Let us now see what Peter pleads in his own
defence.</p>
<p class="indent" id="Acts.xii-p9">(1.) That he was instructed by a vision no
longer to keep up the distinctions which were made by the
ceremonial law; he relates the vision (<scripRef id="Acts.xii-p9.1" osisRef="Bible:Acts.11.5-Acts.11.6" parsed="|Acts|11|5|11|6" passage="Ac 11:5,6"><i>v.</i> 5, 6</scripRef>), as we had it before
<scripRef id="Acts.xii-p9.2" osisRef="Bible:Acts.10.9" parsed="|Acts|10|9|0|0" passage="Ac 10:9"><i>ch.</i> x. 9</scripRef>, &amp;c. The
sheet which was there said to be <i>let down to the earth</i> he
here says came <i>even to him,</i> which circumstance intimates
that it was particularly designed for instruction to him. We should
thus see all God's discoveries of himself, which he has made to the
children of men, coming even to us, applying them by faith to
ourselves. Another circumstance here added is that when the sheet
<i>came to him he fastened his eyes upon it, and considered it,</i>
<scripRef id="Acts.xii-p9.3" osisRef="Bible:Acts.11.6" parsed="|Acts|11|6|0|0" passage="Ac 11:6"><i>v.</i> 6</scripRef>. If we would be
led into the knowledge of divine things, we must fix our minds upon
them, and consider them. He tells them what orders he had to eat of
all sorts of meat without distinction, asking no questions for
conscience' sake, <scripRef id="Acts.xii-p9.4" osisRef="Bible:Acts.11.7" parsed="|Acts|11|7|0|0" passage="Ac 11:7"><i>v.</i>
7</scripRef>. It was not till after the flood (as it should seem)
that man was allowed to eat flesh at all, <scripRef id="Acts.xii-p9.5" osisRef="Bible:Gen.9.3" parsed="|Gen|9|3|0|0" passage="Ge 9:3">Gen. ix. 3</scripRef>. That allowance was afterwards
limited by the ceremonial law; but now the restrictions were taken
off, and the matter set at large again. It was not the design of
Christ to abridge us in the use of our creature-comforts by any
other law than that of sobriety and temperance, and preferring the
meat that endures to eternal life before that which perishes. He
pleads that he was as averse to the thoughts of conversing with
Gentiles, or eating of their dainties, as they could be, and
therefore refused the liberty given him: <i>Not so, Lord; for
nothing common or unclean has at any time entered into my
mouth,</i> <scripRef id="Acts.xii-p9.6" osisRef="Bible:Acts.11.8" parsed="|Acts|11|8|0|0" passage="Ac 11:8"><i>v.</i> 8</scripRef>. But
he was told from heaven that the case was now altered, that God had
cleansed those persons and things which were before polluted; and
therefore that he must no longer call them common, nor look upon
them as unfit to be meddled with by the peculiar people (<scripRef id="Acts.xii-p9.7" osisRef="Bible:Acts.11.9" parsed="|Acts|11|9|0|0" passage="Ac 11:9"><i>v.</i> 9</scripRef>); so that he was not to be
blamed for changing his thoughts, when God had changed the thing.
In things of this nature we must act according to our present
light; yet must not be so wedded to our opinion concerning them as
to be prejudiced against further discoveries, when the matter may
either be otherwise or appear otherwise; and God may reveal even
this unto us, <scripRef id="Acts.xii-p9.8" osisRef="Bible:Phil.3.15" parsed="|Phil|3|15|0|0" passage="Php 3:15">Phil. iii.
15</scripRef>. And, that they might be sure he was not deceived in
it, he tells them it was done three times (<scripRef id="Acts.xii-p9.9" osisRef="Bible:Acts.11.10" parsed="|Acts|11|10|0|0" passage="Ac 11:10"><i>v.</i> 10</scripRef>), the same command given, to
kill and eat, and the same reason, because that which God hath
cleansed is not to be called common, repeated a second and third
time. And, further to confirm him that it was a divine vision, the
things he saw did not vanish away into the air, but <i>were drawn
up again into heaven,</i> whence they were let down.</p>
<p class="indent" id="Acts.xii-p10">(2.) That he was particularly directed by
the Spirit to go along with the messengers that Cornelius sent.
And, that it might appear that the vision was designed to satisfy
him in this matter, he observes to them the time when the
messengers came—immediately after he had that vision; yet, lest
this should not be sufficient to clear his way, the Spirit bade him
<i>go with the men</i> that were then sent from Cesarea to him,
<i>nothing doubting</i> (<scripRef id="Acts.xii-p10.1" osisRef="Bible:Acts.11.11-Acts.11.12" parsed="|Acts|11|11|11|12" passage="Ac 11:11,12"><i>v.</i>
11, 12</scripRef>); though they were Gentiles he went to, and went
with, yet he must make no scruple of going along with them.</p>
<p class="indent" id="Acts.xii-p11">(3.) That he took some of his brethren
along with him, who were of the circumcision, that they might be
satisfied as well as he; and these he had brought up from Joppa, to
witness for him with what caution he proceeded, foreseeing the
offence that would be taken at it. He did not act separately, but
with advice; not rashly, but upon due deliberation.</p>
<p class="indent" id="Acts.xii-p12">(4.) That Cornelius had a vision too, by
which he was directed to send for Peter (<scripRef id="Acts.xii-p12.1" osisRef="Bible:Acts.11.13" parsed="|Acts|11|13|0|0" passage="Ac 11:13"><i>v.</i> 13</scripRef>): <i>He showed us how he had
seen a angel in his house,</i> that bade him <i>send to Joppa for
one Simon, whose surname is Peter.</i> See how good it is for those
that have communion with God, and keep up a correspondence with
heaven, to compare notes, and communicate their experiences to each
other; for hereby they may strengthen one another's faith: Peter is
the more confirmed in the truth of his vision by Cornelius's, and
Cornelius by Peter's. Here is something added in what the angel
said to Cornelius; before it was, <i>Send for Peter, and he shall
speak to thee, he shall tell thee what thou oughtest to do</i>
(<scripRef id="Acts.xii-p12.2" osisRef="Bible:Acts.10.6 Bible:Acts.10.32" parsed="|Acts|10|6|0|0;|Acts|10|32|0|0" passage="Ac 10:6,32"><i>ch.</i> x. 6, 32</scripRef>);
but here it is, "<i>He shall tell thee words whereby thou and thy
house shall be saved</i> (<scripRef id="Acts.xii-p12.3" osisRef="Bible:Acts.11.14" parsed="|Acts|11|14|0|0" passage="Ac 11:14"><i>v.</i>
14</scripRef>), and therefore it is of vast concern to thee, and
will be of unspeakable advantage, to send for him." Note, [1.] The
words of the gospel are words whereby we may be saved, eternally
saved; not merely by hearing them and reading them, but by
believing and obeying them. They set the salvation before us, and
show us what it is; they open the way of salvation to us, and, if
we follow the method prescribed us by them, we shall certainly be
saved from wrath and the curse, and be for ever happy. [2.] Those
that embrace the gospel of Christ will have salvation brought by it
to their families: "<i>Thou and all thy house shall be saved;</i>
thou and thy children shall be taken into covenant, and have the
means of salvation; thy house shall be as welcome to the benefit of
the salvation, upon their believing, as thou thyself, even the
meanest servant thou hast. <i>This day is salvation come to this
house,</i>" <scripRef id="Acts.xii-p12.4" osisRef="Bible:Luke.19.9" parsed="|Luke|19|9|0|0" passage="Lu 19:9">Luke xix. 9</scripRef>.
Hitherto salvation was of the Jews (<scripRef id="Acts.xii-p12.5" osisRef="Bible:John.4.22" parsed="|John|4|22|0|0" passage="Joh 4:22">John iv. 22</scripRef>), but now salvation is brought to
the Gentiles as much as ever it was with the Jews; the promises,
privileges, and means of it are conveyed to all nations as amply
and fully, to all intents and purposes, as ever it had been
appropriated to the Jewish nation.</p>
<p class="indent" id="Acts.xii-p13">(5.) That which put the matter past all
dispute was the descent of the Holy Ghost upon the Gentile hearers;
this completed the evidence that it was the will of God that he
should take the Gentiles into communion. [1.] The fact was plain
and undeniable (<scripRef id="Acts.xii-p13.1" osisRef="Bible:Acts.11.15" parsed="|Acts|11|15|0|0" passage="Ac 11:15"><i>v.</i>
15</scripRef>): "<i>As I began to speak</i>" (and perhaps he felt
some secret reluctance in his own breast, doubting whether he was
in the right to preach to the uncircumcised), "presently <i>the
Holy Ghost fell on them</i> in as visible signs <i>as on us at the
beginning,</i> in which there could be no fallacy." Thus God
attested what was done, and declared his approbation of it; that
preaching is certainly right with which the Holy Ghost is given.
The apostle supposes this, when he thus argues with the Galatians:
<i>Received you the Spirit by the works of the law, or by the
hearing of faith?</i> <scripRef id="Acts.xii-p13.2" osisRef="Bible:Gal.3.2" parsed="|Gal|3|2|0|0" passage="Ga 3:2">Gal. iii.
2</scripRef>. [2.] Peter was hereby put in mind of a saying of his
Master's, when he was leaving them (<scripRef id="Acts.xii-p13.3" osisRef="Bible:Acts.1.5" parsed="|Acts|1|5|0|0" passage="Ac 1:5"><i>ch.</i> i. 5</scripRef>): <i>John baptized with water;
but you shall be baptized with the Holy Ghost,</i> <scripRef id="Acts.xii-p13.4" osisRef="Bible:Acts.11.16" parsed="|Acts|11|16|0|0" passage="Ac 11:16"><i>v.</i> 16</scripRef>. This plainly intimated,
<i>First,</i> that the Holy Ghost was the gift of Christ, and the
product and performance of his promise, that great promise which he
left with them when he went to heaven. It was therefore without
doubt from him that this gift came; and the filling of them with
the Holy Ghost was his act and deed. As it was promised by his
mouth, so it was performed by his hand, and was a token of his
favour. <i>Secondly,</i> That the gift of the Holy Ghost was a kind
of baptism. Those that received it were baptized with it in a more
excellent manner than any of those that even the Baptist himself
baptized with water. [3.] Comparing that promise, so worded, with
this gift just now conferred, when the question was started,
whether these persons should be baptized or no, he concluded that
the question was determined by Christ himself (<scripRef id="Acts.xii-p13.5" osisRef="Bible:Acts.11.17" parsed="|Acts|11|17|0|0" passage="Ac 11:17"><i>v.</i> 17</scripRef>): "<i>Forasmuch then as God gave
them the like gift as he did to us</i>—gave it to us as
<i>believing in the Lord Jesus Christ,</i> and to them upon their
believing in him—<i>What was I, that I could withstand God?</i>
Could I refuse to baptize them with water, whom God had baptized
with the Holy Ghost? Could I deny the sign to those on whom he had
conferred the thing signified? <i>But, as for me, who was I?</i>
What! able to forbid God? Did it become me to control the divine
will, or to oppose the counsels of Heaven?" Note, Those who hinder
the conversion of souls withstand God; and those take too much upon
them who contrive how to exclude from their communion those whom
God has taken into communion with himself.</p>
<p class="indent" id="Acts.xii-p14">IV. This account which Peter gave of the
matter satisfied them, and all was well. Thus, when the two tribes
and a half gave an account to Phinehas and the princes of Israel of
the true intent and meaning of their building themselves an altar
on the banks of Jordan, the controversy was dropped, and it pleased
them that it was so, <scripRef id="Acts.xii-p14.1" osisRef="Bible:Josh.22.30" parsed="|Josh|22|30|0|0" passage="Jos 22:30">Josh. xxii.
30</scripRef>. Some people, when they have fastened a censure upon
a person, will stick to it, though afterwards it appear ever so
plainly to be unjust and groundless. It was not so here; for these
brethren, though they were of the circumcision, and their bias went
the other way, yet, when they heard this, 1. They let fall their
censures: they held their peace, and said no more against what
Peter had done; they laid their hand upon their mouth, because now
they perceived that God did it. Now those who prided themselves in
their dignities as Jews began to see that God was staining their
pride, by letting in the Gentiles to share, and to share equally,
with them. And now that prophecy was fulfilled, <i>Thou shalt no
more be haughty because of my holy mountain,</i> <scripRef id="Acts.xii-p14.2" osisRef="Bible:Zeph.3.11" parsed="|Zeph|3|11|0|0" passage="Zep 3:11">Zeph. iii. 11</scripRef>. 2. They turned them into
praises. They not only held their peace from quarrelling with
Peter, but opened their mouths to glorify God for what he had done
by and with Peter's ministry; they were thankful that their mistake
was rectified, and that God had shown more mercy to the poor
Gentiles than they were inclined to show them, saying, <i>Then hath
God also to the Gentiles granted repentance unto life!</i> He hath
granted them not only the means of repentance, in opening a door of
entrance for his ministers among them, but the grace of repentance,
in having given them his Holy Spirit, who, wherever he comes to be
a Comforter, first convinces, and gives a sight of sin and sorrow
for it, and then a sight of Christ and joy in him. Note, (1.)
Repentance, if it be true, is unto life. It is to spiritual life;
all that truly repent of their sins evidence it by living a new
life, a holy, heavenly, and divine life. Those that by repentance
die unto sin thenceforward live unto God; and then, and not till
then, we begin to live indeed, and it shall be to eternal life. All
true penitents shall live, that is, they shall be restored to the
favour of God, which is life, which is better than life; they shall
be comforted with the assurance of the pardon of their sins, and
shall have the earnest of eternal life, and at length the fruition
of it. (2.) Repentance is God's gift; it is not only his free grace
that accepts it, but his mighty grace that works it in us, that
<i>takes away the heart of stone, and gives us a heart of flesh.
The sacrifice of God is a broken spirit;</i> it is he that provides
himself this lamb. (3.) Wherever God designs to give life he gives
repentance; for this is a necessary preparative for the comforts of
a sealed pardon and a settled peace in this world, and for the
seeing and enjoying of God in the other world. (4.) It is a great
comfort to us that God has exalted his Son Jesus, not only to
<i>give repentance to Israel, and the remission of sins</i>
(<scripRef id="Acts.xii-p14.3" osisRef="Bible:Acts.5.31" parsed="|Acts|5|31|0|0" passage="Ac 5:31"><i>ch.</i> v. 31</scripRef>), but to
the Gentiles also.</p>
</div><scripCom id="Acts.xii-p14.4" osisRef="Bible:Acts.11.19-Acts.11.26" parsed="|Acts|11|19|11|26" passage="Ac 11:19-26" type="Commentary"/><div class="Commentary" id="Bible:Acts.11.19-Acts.11.26">
<h4 id="Acts.xii-p14.5">The Gospel Preached at Antioch; Success of
the Gospel at Antioch; Barnabas at Antioch.</h4>
<p class="passage" id="Acts.xii-p15">19 Now they which were scattered abroad upon the
persecution that arose about Stephen travelled as far as Phenice,
and Cyprus, and Antioch, preaching the word to none but unto the
Jews only.   20 And some of them were men of Cyprus and
Cyrene, which, when they were come to Antioch, spake unto the
Grecians, preaching the Lord Jesus.   21 And the hand of the
Lord was with them: and a great number believed, and turned unto
the Lord.   22 Then tidings of these things came unto the ears
of the church which was in Jerusalem: and they sent forth Barnabas,
that he should go as far as Antioch.   23 Who, when he came,
and had seen the grace of God, was glad, and exhorted them all,
that with purpose of heart they would cleave unto the Lord.  
24 For he was a good man, and full of the Holy Ghost and of faith:
and much people was added unto the Lord.   25 Then departed
Barnabas to Tarsus, for to seek Saul:   26 And when he had
found him, he brought him unto Antioch. And it came to pass, that a
whole year they assembled themselves with the church, and taught
much people. And the disciples were called Christians first in
Antioch.</p>
<p class="indent" id="Acts.xii-p16">We have here an account of the planting and
watering of a church at Antioch, the chief city of Syria, reckoned
afterwards the third most considerable city of the empire, only
Rome and Alexandria being preferred before it, next to whose
patriarch that of Antioch took place. It stood where Hamath or
Riblah did, which we read of in the Old Testament. It is suggested
that Luke, the penman of this history, as well as Theophilus, to
whom he dedicates it, was of Antioch, which may be the reason why
he takes more particular notice of the success of the gospel at
Antioch, as also because there it was that Paul began to be famous,
towards the story of whom he is hastening. Now concerning the
church at Antioch observe,</p>
<p class="indent" id="Acts.xii-p17">I. The first preachers of the gospel there
were such as were dispersed from Jerusalem by persecution, that
persecution which arose five or six years ago (as some compute), at
the time of Stephen's death (<scripRef id="Acts.xii-p17.1" osisRef="Bible:Acts.11.19" parsed="|Acts|11|19|0|0" passage="Ac 11:19"><i>v.</i>
19</scripRef>): <i>They travelled as far as Phenice</i> and other
places <i>preaching the word.</i> God suffered them to be
persecuted, that thereby they might be dispersed in the world, sown
as seed to God, in order to their bringing forth much fruit. Thus
what was intended for the hurt of the church was made to work for
its good; as Jacob's curse of the tribe of Levi (<i>I will divide
them in Jacob, and scatter them in Israel</i>) was turned into a
blessing. The enemies designed to scatter and lose them, Christ
designed to scatter and use them. Thus the wrath of man is made to
praise God. Observe,</p>
<p class="indent" id="Acts.xii-p18">1. Those that <i>fled from persecution</i>
did not flee from their work; though for the time they declined
suffering, yet they did not decline service; nay, they threw
themselves into a larger field of opportunity than before. Those
that persecuted the preachers of the gospel hoped thereby to
prevent their carrying it to the Gentile world; but it proved that
they did but hasten it the sooner. <i>Howbeit, they meant not so,
neither did their heart think so.</i> Those that were persecuted in
one city fled to another; but they carried their religion along
with them, not only that they might take the comfort of it
themselves, but that they might communicate it to others, thus
showing that when they got out of the way it was not because they
were afraid of suffering, but because they were willing to reserve
themselves for further service.</p>
<p class="indent" id="Acts.xii-p19">2. They pressed forward in their work,
finding that the <i>good pleasure of the Lord prospered in their
hands.</i> When they had preached successfully in Judea, Samaria,
and Galilee, they got out of the borders of the land of Canaan, and
travelled into Phœnicia, into the island of Cyprus, and into
Syria. Though the further they travelled the more they exposed
themselves, yet they travelled on; <i>plus ultra—further
still,</i> was their motto; grudging no pains, and dreading no
perils, in carrying on so good a work, and serving so good a
Master.</p>
<p class="indent" id="Acts.xii-p20">3. They <i>preached the word to none but to
the Jews only</i> who were dispersed in all those parts, and had
synagogues of their own, in which they met with them by themselves,
and preached to them. They did not yet understand that the Gentiles
were to be fellow-heirs, and of the same body; but left the
Gentiles either to turn Jews, and so come into the church, or else
remain as they were.</p>
<p class="indent" id="Acts.xii-p21">4. They particularly applied themselves to
the Hellenist Jews, here called the Grecians, that were at Antioch.
Many of the preachers were natives of Judea and Jerusalem; but some
of them were by birth of Cyprus and Cyrene, as Barnabas himself
(<scripRef id="Acts.xii-p21.1" osisRef="Bible:Acts.4.36" parsed="|Acts|4|36|0|0" passage="Ac 4:36"><i>ch.</i> iv. 36</scripRef>), and
Simon (<scripRef id="Acts.xii-p21.2" osisRef="Bible:Mark.15.21" parsed="|Mark|15|21|0|0" passage="Mk 15:21">Mark xv. 21</scripRef>), but
had their education in Jerusalem; and these, being themselves
Grecian Jews, had a particular concern for those of their own
denomination and distinction, and applied themselves closely to
them at Antioch. Dr. Lightfoot says that they were there called
<i>Hellenists,</i> or <i>Grecians,</i> because they were Jews of
the corporation or enfranchisement of the city; for Antioch was a
Syrogrecian city. To them they preached the Lord Jesus. This was
the constant subject of their preaching; what else should the
ministers of Christ preach, but Christ—Christ, and him
crucified—Christ, and him glorified?</p>
<p class="indent" id="Acts.xii-p22">5. They had wonderful success in their
preaching, <scripRef id="Acts.xii-p22.1" osisRef="Bible:Acts.11.21" parsed="|Acts|11|21|0|0" passage="Ac 11:21"><i>v.</i> 21</scripRef>.
(1.) Their preaching was accompanied with a divine power: <i>The
hand of the Lord was with them,</i> which some understand of the
power they were endued with to work miracles for the confirming of
their doctrine; in these the Lord <i>was working with them, for he
confirmed the word with signs following</i> (<scripRef id="Acts.xii-p22.2" osisRef="Bible:Mark.16.20" parsed="|Mark|16|20|0|0" passage="Mk 16:20">Mark xvi. 20</scripRef>); in these God <i>bore them
witness,</i> <scripRef id="Acts.xii-p22.3" osisRef="Bible:Heb.2.4" parsed="|Heb|2|4|0|0" passage="Heb 2:4">Heb. ii. 4</scripRef>. But
I rather understand it of the power of divine grace working on the
hearts of the hearers, and opening them, as Lydia's heart was
opened, because many saw the miracles who were not converted; but
when by the Spirit the understanding was enlightened, and the will
bowed to the gospel of Christ, that was a day of power, in which
volunteers were enlisted under the banner of the Lord Jesus,
<scripRef id="Acts.xii-p22.4" osisRef="Bible:Ps.110.3" parsed="|Ps|110|3|0|0" passage="Ps 110:3">Ps. cx. 3</scripRef>. <i>The hand of
the Lord was with them,</i> to bring that home to the hearts and
consciences of men which they could but speak to the outward ear.
Then the word of the Lord gains its end, when the hand of the Lord
goes along with it, to write it in their heart. Then people are
brought to believe the report of the gospel, when with it the
<i>arm of the Lord is revealed</i> (<scripRef id="Acts.xii-p22.5" osisRef="Bible:Isa.53.1" parsed="|Isa|53|1|0|0" passage="Isa 53:1">Isa. liii. 1</scripRef>), when God <i>teaches with a
strong hand,</i> <scripRef id="Acts.xii-p22.6" osisRef="Bible:Isa.8.11" parsed="|Isa|8|11|0|0" passage="Isa 8:11">Isa. viii.
11</scripRef>. These were not apostles, but ordinary ministers, yet
they had the hand of the Lord with them, and did wonders. (2.)
Abundance of good was done: <i>A great number believed, and turned
unto the Lord</i>—many more than could have been expected,
considering the outward disadvantages they laboured under: some of
all sorts of people were wrought upon, and brought into obedience
to Christ. Observe, What the change was. [1.] They believed; they
were convinced of the truth of the gospel, and subscribed to the
record God had given in it concerning his Son. [2.] The effect and
evidence of this was that they <i>turned unto the Lord.</i> They
could not be said to turn from the service of idols, for they were
Jews, worshippers of the true God only; but they turned from a
confidence in the righteousness of the law, to rely only upon the
righteousness of Christ, the righteousness which is by faith; they
turned from a loose, careless, carnal way of living, to live a
holy, heavenly, spiritual, and divine life; they turned from
worshipping God in show and ceremony, to worship him <i>in spirit
and in truth.</i> They turned to the Lord Jesus, and he became all
in all with them. This was the work of conversion wrought upon
them, and it must be wrought upon every one of us. It was the fruit
of their faith. All that sincerely believe will turn to the Lord;
for, whatever we profess or pretend, we do not really believe the
gospel if we do not cordially embrace Christ offered to us in the
gospel.</p>
<p class="indent" id="Acts.xii-p23">II. The good work thus begun at Antioch was
carried on to great perfection; and the church, thus founded, grew
to be a flourishing one, by the ministry of Barnabas and Saul, who
built upon the foundation which the other preachers had laid, and
<i>entered into their labours,</i> <scripRef id="Acts.xii-p23.1" osisRef="Bible:John.4.37-John.4.38" parsed="|John|4|37|4|38" passage="Joh 4:37,38">John iv. 37, 38</scripRef>.</p>
<p class="indent" id="Acts.xii-p24">1. The church at Jerusalem sent Barnabas
thither, to nurse this new-born church, and to strengthen the hands
both of preachers and people, and put a reputation upon the cause
of Christ there.</p>
<p class="indent" id="Acts.xii-p25">(1.) They heard the good news, that the
gospel was received at Antioch, <scripRef id="Acts.xii-p25.1" osisRef="Bible:Acts.11.22" parsed="|Acts|11|22|0|0" passage="Ac 11:22"><i>v.</i> 22</scripRef>. The apostles there were
inquisitive how the work went on in the countries about; and, it is
likely, kept up a correspondence with all parts where preachers
were, so that <i>tidings of these things,</i> of the great numbers
that were converted at Antioch, soon <i>came to the ears of the
church that was in Jerusalem.</i> Those that are in the most
eminent stations in the church ought to concern themselves for
those in a lower sphere.</p>
<p class="indent" id="Acts.xii-p26">(2.) They despatched Barnabas to them with
all speed; they desired him to go, and assist and encourage these
hopeful beginnings. They <i>sent him forth</i> as an envoy from
them, and a representative of their whole body, to congratulate
them upon the success of the gospel among them, as matter of
rejoicing both to preachers and hearers, and with both they
rejoiced. He must go <i>as far as Antioch.</i> It was a great way,
but, far as it was, he was willing to undertake the journey for a
public service. It is probable that Barnabas had a particular
genius for work of this kind, was active and conversable, loved to
be in motion, and delighted in doing good abroad as much as others
in doing good at home, was as much of Zebulun's spirit, who
rejoiced <i>in his going out,</i> as others are of Issachar's, who
rejoiced <i>in his tent;</i> and, his talent lying this way, he was
fittest to be employed in this work. God gives various gifts for
various services.</p>
<p class="indent" id="Acts.xii-p27">(3.) Barnabas was wonderfully pleased to
find that the gospel got ground, and that some of his countrymen,
men of Cyprus (of which country he was, <scripRef id="Acts.xii-p27.1" osisRef="Bible:Acts.4.36" parsed="|Acts|4|36|0|0" passage="Ac 4:36"><i>ch.</i> iv. 36</scripRef>) were instrumental in it
(<scripRef id="Acts.xii-p27.2" osisRef="Bible:Acts.11.23" parsed="|Acts|11|23|0|0" passage="Ac 11:23"><i>v.</i> 23</scripRef>): <i>When he
came, and had seen the grace of God,</i> the tokens of God's
good-will to the people of Antioch and the evidences of his good
work among them, <i>he was glad.</i> He took time to make his
observations, and not only in their public worship, but in their
common conversations and in their families, he saw the grace of God
among them. Where the grace of God is it will be seen, as the
<i>tree is known by its fruits;</i> and, where it is seen, it ought
to be owned. What we see which is good in any we must call God's
grace in them, and give that grace the glory of it; and we ought
ourselves to take the comfort of it, and make it the matter of our
rejoicing. We must be glad to see the grace of God in others, and
the more when we see it where we did not expect it.</p>
<p class="indent" id="Acts.xii-p28">(4.) He did what he could to fix them, to
confirm those in the faith who were converted to the faith. He
<i>exhorted them</i>—<b><i>parekalei.</i></b> It is the same word
with that by which the name of Barnabas is interpreted (<scripRef id="Acts.xii-p28.1" osisRef="Bible:Acts.4.36" parsed="|Acts|4|36|0|0" passage="Ac 4:36"><i>ch.</i> iv. 36</scripRef>), <b><i>hyios
parakleseos</i></b>—<i>a son of exhortation;</i> his talent lay
that way, and he traded with it; let him that <i>exhorteth attend
to exhortation,</i> <scripRef id="Acts.xii-p28.2" osisRef="Bible:Rom.12.8" parsed="|Rom|12|8|0|0" passage="Ro 12:8">Rom. xii.
8</scripRef>. Or, being <i>a son of consolation</i> (for so we
render the word), he <i>comforted or encouraged them with purpose
of heart to cleave to the Lord.</i> The more he rejoiced in the
beginning of the good work among them, the more earnest he was with
them to proceed according to these good beginnings. Those we have
comfort in we should exhort. Barnabas was glad for what he saw of
the grace of God among them, and therefore was the more earnest
with them to persevere. [1.] To <i>cleave to the Lord.</i> Note,
Those that have <i>turned to the Lord</i> are concerned to
<i>cleave unto the Lord,</i> not to fall off from following him,
not to flag and tire in following him. To cleave to the Lord Jesus
is to live a life of dependence upon him and devotedness to him:
not only to hold him fast, but to hold fast by him, to <i>be strong
in the Lord and in the power of his might.</i> [2.] To cleave to
him with purpose of heart, with an intelligent, firm, and
deliberate resolution, founded upon good grounds, and fixed upon
that foundation, <scripRef id="Acts.xii-p28.3" osisRef="Bible:Ps.108.1" parsed="|Ps|108|1|0|0" passage="Ps 108:1">Ps. cviii.
1</scripRef>. It is to bind our souls with a bond to be the Lord's,
and to say as Ruth, <i>Entreat me not to leave</i> him, or to
return from following after him.</p>
<p class="indent" id="Acts.xii-p29">(5.) Herein he gave a proof of his good
character (<scripRef id="Acts.xii-p29.1" osisRef="Bible:Acts.11.24" parsed="|Acts|11|24|0|0" passage="Ac 11:24"><i>v.</i> 24</scripRef>):
<i>He was a good man, and full of the Holy Ghost, and of faith,</i>
and approved himself so upon this occasion. [1.] He showed himself
to be a man of a very sweet, affable, courteous disposition, that
had himself the art of obliging, and could teach others. He was not
only a righteous man, but a <i>good man,</i> a good-tempered man.
Ministers that are so recommend themselves and their doctrine very
much to the good opinion of those that are without. He was a good
man, that is, a charitable man; so he had approved himself, when he
sold an estate, and gave the money to the poor, <scripRef id="Acts.xii-p29.2" osisRef="Bible:Acts.4.37" parsed="|Acts|4|37|0|0" passage="Ac 4:37"><i>ch.</i> iv. 37</scripRef>. [2.] By this it appeared
that he was richly endued with the gifts and graces of the Spirit.
The goodness of his natural disposition would not have qualified
him for this service if he had not been <i>full of the Holy Ghost,
and so full of power by the Spirit of the Lord.</i> [3.] He was
full of faith, full of the Christian faith himself, and therefore
desirous to propagate it among others; full of the grace of faith,
and full of the fruits of that faith that works by love. He was
<i>sound in the faith,</i> and therefore pressed them to be so.</p>
<p class="indent" id="Acts.xii-p30">(6.) He was instrumental to do good, by
bringing in those that were without, as well as by building up
those that were within: <i>Much people were added to the Lord,</i>
and thereby added to the <i>church;</i> many were turned to the
Lord before, yet more are to be turned; it is <i>done as thou hast
commanded, and yet there is room.</i></p>
<p class="indent" id="Acts.xii-p31">2. Barnabas went to fetch Saul, to join
with him in the work of the gospel at Antioch. The last news we
heard of him was that, when his life was sought at Jerusalem, he
was sent away to Tarsus, the city where he was born, and, it should
seem, he continued there ever since, doing good, no doubt. But now
Barnabas takes a journey to Tarsus on purpose to see what had
become of him, to tell him what a door of opportunity was opened at
Antioch, and to desire him to come and spend some time with him
there, <scripRef id="Acts.xii-p31.1" osisRef="Bible:Acts.11.25-Acts.11.26" parsed="|Acts|11|25|11|26" passage="Ac 11:25,26"><i>v.</i> 25, 26</scripRef>.
And here also it appears that Barnabas was a good sort of a man in
two things—(1.) That he would take so much pains to bring an
active useful man out of obscurity. It was he that introduced Saul
to the disciples at Jerusalem, when they were shy of him; and it
was he that brought him out of the corner into which he was driven,
into a more public station. It is a very good work to fetch a
candle from under a bushel, and to set it in a candlestick. (2.)
That he would bring in Saul at Antioch, who, being a <i>chief
speaker</i> (<scripRef id="Acts.xii-p31.2" osisRef="Bible:Acts.14.12" parsed="|Acts|14|12|0|0" passage="Ac 14:12"><i>ch.</i> xiv.
12</scripRef>), and probably a more popular preacher, would be
likely to eclipse him there, by outshining him; but Barnabas is
very willing to be eclipsed when it is for the public service. If
God by his grace inclines us to do what good we can, according to
the ability we have, we ought to rejoice if others that have also
larger capacities have larger opportunities, and do more good than
we can do. Barnabas brought Saul to Antioch, though it might be the
lessening of himself, to teach us to seek the things of Christ more
than our own things.</p>
<p class="indent" id="Acts.xii-p32">3. We are here further told,</p>
<p class="indent" id="Acts.xii-p33">(1.) What service was now done to the
church at Antioch. Paul and Barnabas continued there a whole year,
presiding in their religious assemblies, and preaching the gospel,
<scripRef id="Acts.xii-p33.1" osisRef="Bible:Acts.11.26" parsed="|Acts|11|26|0|0" passage="Ac 11:26"><i>v.</i> 26</scripRef>. Observe, [1.]
The church frequently assembled. The religious assemblies of
Christians are appointed by Christ for his honour, and the comfort
and benefit of his disciples. God's people of old frequently came
together, <i>at the door of the tabernacle of the congregation;</i>
places of meeting are now multiplied, but they must come together,
though it be with difficulty and peril. [2.] Ministers were the
masters of those assemblies, and held those courts in Christ's name
to which all that hold by, from, and under him, owe suit and
service. [3.] <i>Teaching the people</i> is one part of the work of
ministers, when they preside in religious assemblies. They are not
only to be the people's mouth to God in prayer and praise, but
God's mouth to the people in opening the scriptures, and teaching
out of them the good knowledge of the Lord. [4.] It is a great
encouragement to ministers when they have opportunity of teaching
much people, of casting the net of the gospel where there is a
large shoal of fish, in hopes that the more may be enclosed. [5.]
Preaching is not only for the conviction and conversion of those
that are without, but for the instruction and edification of those
that are within. A constituted church must have its teachers.</p>
<p class="indent" id="Acts.xii-p34">(2.) What honour was now put upon the
church <i>at Antioch: There the disciples were first called
Christians;</i> it is probable they called themselves so,
incorporated themselves by that title, whether by some solemn act
of the church or ministers, or whether this name insensibly
obtained there by its being frequently used in their praying and
preaching, we are not told; but it should seem that two such great
men as Paul and Barnabas continuing there so long, being
exceedingly followed, and meeting with no opposition, Christian
assemblies made a greater figure there than any where, and became
more considerable, which was the reason of their being called
<i>Christians</i> first there, which, if there were to be a
mother-church to rule over all other churches, would give Antioch a
better title to the honour than Rome can pretend to. Hitherto those
who gave up their names to Christ were called <i>disciples,
learners, scholars,</i> trained up under him, in order to their
being employed by him; but henceforward they were called
<i>Christians.</i> [1.] Thus the reproachful names which their
enemies had hitherto branded them with would, perhaps, be
superseded and disused. They called them <i>Nazarenes</i>
(<scripRef id="Acts.xii-p34.1" osisRef="Bible:Acts.24.5" parsed="|Acts|24|5|0|0" passage="Ac 24:5"><i>ch.</i> xxiv. 5</scripRef>), <i>the
men of that way, that by-way,</i> which had no name; and thus they
prejudiced people against them. To remove the prejudice, they gave
themselves a name which their enemies could not but say was proper.
[2.] Thus those who before their conversion had been distinguished
by the names of Jews and Gentiles might after their conversion be
called by one and the same name, which would help them to forget
their former dividing names, and prevent their bringing their
former marks of distinction, and with them the seeds of contention,
into the church. Let not one say, "I was a <i>Jew;</i>" nor the
other, "I was a <i>Gentile;</i>" when both the one and the other
must now say, "I am a <i>Christian.</i>" [3.] Thus they studied to
do honour to their Master, and showed that they were not ashamed to
own their relation to him, but gloried in it; as the scholars of
Plato called themselves <i>Platonists,</i> and so the scholars of
other great men. They took their denomination not from the name of
his person, <i>Jesus,</i> but of his office,
<i>Christ-anointed,</i> so putting their creed into their names,
<i>that Jesus is the Christ;</i> and they were willing all the
world should know that this is the truth they will live and die by.
Their enemies will turn this name to their reproach, and impute it
to them as their crime, but they will glory in it: <i>If this be to
be vile, I will be yet more vile.</i> [4.] Thus they now owned
their dependence upon Christ, and their receivings from him; not
only that they believed in him who is <i>the anointed,</i> but that
through him they themselves had <i>the anointing,</i> <scripRef id="Acts.xii-p34.2" osisRef="Bible:1John.2.20 Bible:1John.2.27" parsed="|1John|2|20|0|0;|1John|2|27|0|0" passage="1Jo 2:20,27">1 John ii. 20, 27</scripRef>. And God is said
to have <i>anointed us in Christ,</i> <scripRef id="Acts.xii-p34.3" osisRef="Bible:2Cor.1.21" parsed="|2Cor|1|21|0|0" passage="2Co 1:21">2 Cor. i. 21</scripRef>. [5.] Thus they laid upon
themselves, and all that should ever profess that name, a strong
and lasting obligation to submit to the laws of Christ, to follow
the example of Christ, and to devote themselves entirely to the
honour of Christ—<i>to be to him for a name and a praise.</i> Are
we Christians? Then we ought to think, and speak, and act, in every
thing as becomes Christians, and to do nothing to the reproach of
that worthy name by which we are called; that that may not be said
to us which Alexander said to a soldier of his own name that was
noted for a coward, <i>Aut nomen, aut mores muta—Either change thy
name or mend thy manners.</i> And as we must look upon ourselves as
Christians, and carry ourselves accordingly, so we must look upon
others as Christians, and carry ourselves towards them accordingly.
A Christian, though not in every thing of our mind, should be loved
and respected for his sake whose name he bears, because he belongs
to Christ. [6.] Thus <i>the scripture was fulfilled,</i> for so it
was written (<scripRef id="Acts.xii-p34.4" osisRef="Bible:Isa.62.2" parsed="|Isa|62|2|0|0" passage="Isa 62:2">Isa. lxii. 2</scripRef>)
concerning the gospel-church, <i>Thou shalt be called by a new
name, which the mouth of the Lord shall name.</i> And it is said to
the corrupt and degenerate church of the Jews, <i>The Lord God
shall slay thee, and call his servants by another name,</i>
<scripRef id="Acts.xii-p34.5" osisRef="Bible:Isa.65.15" parsed="|Isa|65|15|0|0" passage="Isa 65:15">Isa. lxv. 15</scripRef>.</p>
</div><scripCom id="Acts.xii-p34.6" osisRef="Bible:Acts.11.27-Acts.11.30" parsed="|Acts|11|27|11|30" passage="Ac 11:27-30" type="Commentary"/><div class="Commentary" id="Bible:Acts.11.27-Acts.11.30">
<h4 id="Acts.xii-p34.7">Primitive Charity.</h4>
<p class="passage" id="Acts.xii-p35">27 And in these days came prophets from
Jerusalem unto Antioch.   28 And there stood up one of them
named Agabus, and signified by the Spirit that there should be
great dearth throughout all the world: which came to pass in the
days of Claudius Cæsar.   29 Then the disciples, every man
according to his ability, determined to send relief unto the
brethren which dwelt in Judæa:   30 Which also they did, and
sent it to the elders by the hands of Barnabas and Saul.</p>
<p class="indent" id="Acts.xii-p36">When our Lord Jesus <i>ascended on high he
gave gifts unto men,</i> not only <i>apostles and evangelists, but
prophets,</i> who were enabled by the Spirit to foresee and foretel
things to come, which not only served for a confirmation of the
truth of Christianity (for all that these prophets foretold came to
pass, which proved that <i>they were sent of God,</i> <scripRef id="Acts.xii-p36.1" osisRef="Bible:Deut.18.22 Bible:Jer.28.9" parsed="|Deut|18|22|0|0;|Jer|28|9|0|0" passage="De 18:22,Jer 28:9">Deut. xviii. 22; Jer. xxviii.
9</scripRef>), but was also of great use to the church, and served
very much for its guidance. Now here we have,</p>
<p class="indent" id="Acts.xii-p37">I. A visit which some of these prophets
made to Antioch (<scripRef id="Acts.xii-p37.1" osisRef="Bible:Acts.11.27" parsed="|Acts|11|27|0|0" passage="Ac 11:27"><i>v.</i>
27</scripRef>): <i>In these days,</i> during that year that
Barnabas and Saul lived at Antioch, there <i>came prophets from
Jerusalem to Antioch:</i> we are not told how many, nor is it
certain whether these were any of those prophets that we afterwards
find <i>in the church at Antioch,</i> <scripRef id="Acts.xii-p37.2" osisRef="Bible:Acts.13.1" parsed="|Acts|13|1|0|0" passage="Ac 13:1"><i>ch.</i> xiii. 1</scripRef>. 1. They came from
Jerusalem, probably because they were not now so much regarded
there as they had been; they saw their work in a manner done there,
and therefore thought it time to be gone. Jerusalem had been
infamous for <i>killing the prophets</i> and abusing them, and
therefore is now justly deprived of these prophets. 2. They came to
Antioch, because they heard of the flourishing state of that
church, and there they hoped they might be of some service. Thus
should <i>every one as he hath received the gift minister the
same.</i> Barnabas came to exhort them, and they, having received
the exhortation well, now have prophets sent them <i>to show them
things to come,</i> as Christ had promised, <scripRef id="Acts.xii-p37.3" osisRef="Bible:John.16.13" parsed="|John|16|13|0|0" passage="Joh 16:13">John xvi. 13</scripRef>. Those that are faithful in
their little shall be entrusted with more. The best understanding
of scripture-predictions is to be got in the way of obedience to
scripture-instructions.</p>
<p class="indent" id="Acts.xii-p38">II. A particular prediction of a famine
approaching, delivered by one of these prophets, his name
<i>Agabus;</i> we read of him again prophesying Paul's
imprisonment, <scripRef id="Acts.xii-p38.1" osisRef="Bible:Acts.21.10-Acts.21.11" parsed="|Acts|21|10|21|11" passage="Ac 21:10,11"><i>ch.</i> xxi. 10,
11</scripRef>. Here he stood up, probably in one of their public
assemblies, and prophesied, <scripRef id="Acts.xii-p38.2" osisRef="Bible:Acts.11.28" parsed="|Acts|11|28|0|0" passage="Ac 11:28"><i>v.</i>
28</scripRef>. Observe, 1. Whence he had his prophecy. What he said
was not of himself, nor a fancy of his own, nor an astronomical
prediction, nor a conjecture upon the present workings of second
causes, but <i>he signified it by the Spirit, the Spirit of
prophecy, that there should be</i> a famine; as Joseph, by the
Spirit enabling him, understood Pharaoh's dreams, foretold the
famine in Egypt, and Elijah the famine in Israel in Ahab's time.
Thus God revealed his secrets to his servants the prophets. 2. What
the prophecy was: <i>There should be great dearth throughout all
the world,</i> by unseasonable weather, that corn should be scarce
and dear, so that many of the poor should perish for want of bread.
This should be not in one particular country, but <i>through all
the world,</i> that is, all the Roman empire, which they in their
pride, like Alexander before them, called <i>the world.</i> Christ
had foretold in general <i>that there should be famines</i>
(<scripRef id="Acts.xii-p38.3" osisRef="Bible:Matt.24.7 Bible:Mark.13.8 Bible:Luke.21.11" parsed="|Matt|24|7|0|0;|Mark|13|8|0|0;|Luke|21|11|0|0" passage="Mt 24:7,Mk 13:8,Lu 21:11">Matt. xxiv. 7; Mark
xiii. 8; Luke xxi. 11</scripRef>); but Agabus foretels one very
remarkable famine now at hand. 3. The accomplishment of it: <i>It
came to pass in the days of Claudius Cæsar;</i> it began in the
second year of his reign, and continued to the fourth, if not
longer. Several of the Roman historians make mention of it, as does
also Josephus. God sent them the bread of life, and they rejected
it, loathed the plenty of that manna; and therefore God justly
broke the staff of bread, and punished them with famine; and herein
he was righteous. They were barren, and did not bring forth to God,
and therefore God made the earth barren to them.</p>
<p class="indent" id="Acts.xii-p39">III. The good use they made of this
prediction. When they were told of a famine at hand, they did not
do as the Egyptians, hoard up corn for themselves; but, as became
Christians, laid by for charity to relieve others, which is the
best preparative for our own sufferings and want. It is promised to
those that <i>consider the poor that God will preserve them, and
keep them alive, and they shall be blessed upon the earth,</i>
<scripRef id="Acts.xii-p39.1" osisRef="Bible:Ps.41.1-Ps.41.2" parsed="|Ps|41|1|41|2" passage="Ps 41:1,2">Ps. xli. 1, 2</scripRef>. And
<i>those who show mercy, and give to the poor, shall not be ashamed
in the evil time, but in the days of famine they shall be
satisfied,</i> <scripRef id="Acts.xii-p39.2" osisRef="Bible:Ps.37.19 Bible:Ps.37.21" parsed="|Ps|37|19|0|0;|Ps|37|21|0|0" passage="Ps 37:19,21">Ps. xxxvii. 19,
21</scripRef>. The best provision we can lay up against a dear time
is to lay up an interest in these promises, by doing good, and
communicating, <scripRef id="Acts.xii-p39.3" osisRef="Bible:Luke.12.33" parsed="|Luke|12|33|0|0" passage="Lu 12:33">Luke xii.
33</scripRef>. Many give it as a reason why they should be sparing,
but the scripture gives it as a reason why we should be liberal,
<i>to seven, and also to eight,</i> because <i>we know not what
evil shall be upon the earth,</i> <scripRef id="Acts.xii-p39.4" osisRef="Bible:Eccl.11.2" parsed="|Eccl|11|2|0|0" passage="Ec 11:2">Eccl.
xi. 2</scripRef>. Observe,</p>
<p class="indent" id="Acts.xii-p40">1. What they determined—that <i>every man,
according to his ability,</i> should <i>send relief to the brethren
that dwelt in Judea,</i> <scripRef id="Acts.xii-p40.1" osisRef="Bible:Acts.11.29" parsed="|Acts|11|29|0|0" passage="Ac 11:29"><i>v.</i>
29</scripRef>. (1.) The persons that were recommended to them as
objects for charity were <i>the brethren that dwelt in Judea.</i>
Though we must, as we have opportunity, <i>do good to all men,</i>
yet we must have a special regard <i>to the household of faith,</i>
<scripRef id="Acts.xii-p40.2" osisRef="Bible:Gal.6.10" parsed="|Gal|6|10|0|0" passage="Ga 6:10">Gal. vi. 10</scripRef>. No poor must be
neglected, but God's poor most particularly regarded. The care
which every particular church ought to take of their own poor we
were taught by the early instance of that in the church at
Jerusalem, where the ministration was so constant <i>that none
lacked,</i> <scripRef id="Acts.xii-p40.3" osisRef="Bible:Acts.4.34" parsed="|Acts|4|34|0|0" passage="Ac 4:34"><i>ch.</i> iv.
34</scripRef>. But the communion of saints in that instance is here
extended further, and provision is made by the church at Antioch
for the relief of the poor in Judea, whom they call their brethren.
It seems it was the custom of the Jews of the dispersion to send
money to those Jews who dwelt in Judea, for the relief of the poor
that were among them, and to make collections for that purpose
(Tully speaks of such a thing in his time, <i>Orat. pro
Flacco</i>), which supposes there were many poor in Judea, more
than in other countries, so that the rich among them were not able
to bear the charge of keeping them from starving; either because
their land had become <i>barren,</i> though it had been a fruitful
land, <i>for the iniquity of those that dwelt therein,</i> or
because they had no traffic with other nations. Now we may suppose
that the greatest part of those who turned Christians in that
country were the poor (<scripRef id="Acts.xii-p40.4" osisRef="Bible:Matt.11.5" parsed="|Matt|11|5|0|0" passage="Mt 11:5">Matt. xi.
5</scripRef>, <i>The poor are evangelized</i>), and also that when
the poor turned Christians they were put out of the poor's book,
and cut off from their shares in the public charity; and it were
easy to foresee that if there came a famine it would go very hard
with them; and, if any of them should perish for want, it would be
a great reproach to the Christian profession; and therefore this
early care was taken, upon notice of this famine coming, to send
them a stock beforehand, lest, if it should be deferred till the
famine came, it should be too late. (2.) The agreement there was
among the disciples about it, that <i>every man</i> should
contribute, <i>according to his ability,</i> to this good work. The
Jews abroad, in other countries, grew rich by trade, and many of
the rich Jews became Christians, whose abundance ought to be <i>a
supply to the want of their poor brethren</i> that were at a great
distance; for the case of such ought to be considered, and not
theirs only that live among us. Charitable people are traders with
what God has given them, and the merchants find their account in
sending effects to countries that lie very remote; and so should we
in giving alms to those afar off that need them, which therefore we
should be forward to do when we are called to it. <i>Every man
determined to send</i> something, more or less, <i>according to his
ability,</i> what he could spare from the support of himself and
his family, and <i>according as God had prospered him.</i> What may
be said to be <i>according to our ability</i> we must judge for
ourselves, but must be careful <i>that we judge righteous
judgment.</i></p>
<p class="indent" id="Acts.xii-p41">2. What they did—they did as they
determined (<scripRef id="Acts.xii-p41.1" osisRef="Bible:Acts.11.30" parsed="|Acts|11|30|0|0" passage="Ac 11:30"><i>v.</i> 30</scripRef>).
<i>Which also they did.</i> They not only talked of it, but they
did it. Many a good motion of that kind is made and commended, but
is not prosecuted, and so comes to nothing. But this was pursued,
the collection was made, and was so considerable that they thought
it worth while <i>to send Barnabas and Saul to Jerusalem,</i> to
carry it <i>to the elders</i> there, though they would want their
labours in the mean time at Antioch. They sent it, (1.) <i>To the
elders,</i> the presbyters, the ministers or pastors, <i>of the
churches in Judea,</i> to be by them distributed according to the
necessity of the receivers, as it had been contributed according to
the ability of the givers. (2.) It was sent <i>by Barnabas and
Saul,</i> who perhaps wanted an occasion to go to Jerusalem, and
therefore were willing to take this. Josephus tells us that at this
time king Irates sent his charity to the chief men of Jerusalem,
for the poor of that country; and Helena, queen of the Adiabeni,
being now at Jerusalem, and hearing of many that died of famine
there, and in the country about, sent for provisions from Cyprus
and Alexandria, and distributed them among the people; so says Dr.
Lightfoot, who also computes, by the date of Paul's rapture,
"fourteen years before he wrote the second Epistle to the
Corinthians" (<scripRef id="Acts.xii-p41.2" osisRef="Bible:2Cor.12.1-2Cor.12.2" parsed="|2Cor|12|1|12|2" passage="2Co 12:1,2">2 Cor. xii. 1,
2</scripRef>), that it was in this journey of his <i>to Jerusalem,
with these alms and offerings,</i> that he had his <i>trance</i> in
the temple (which he speaks of, <scripRef id="Acts.xii-p41.3" osisRef="Bible:Acts.22.17" parsed="|Acts|22|17|0|0" passage="Ac 22:17"><i>ch.</i> xxii. 17</scripRef>), and in that <i>trance
was rapt up into the third heaven;</i> and then it was that Christ
told him he would send him thence <i>unto the Gentiles,</i> which
accordingly he did as soon as ever he came back to Antioch. It is
no disparagement, in an extraordinary case, for ministers of the
gospel to be messengers of the church's charity, though to
undertake the constant care of that matter would ordinarily be too
great a diversion from more needful work <i>to those who have given
themselves to prayer and the ministry of the word.</i></p>
</div></div2>