Pulpit Commentary - Acts 11:1

Pulpit Commentary - Acts 11:1 - 11:30

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Pulpit Commentary - Acts 11:1 - 11:30

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This Chapter Verse Commentaries:

11:1 - 11:30

EXPOSITION

Act_11:1

Now for and, A.V.; the brethren for brethren, A.V.; also had for had also, A.V, 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 maim in that community. It does not appear what view James and the other apostles took.

Act_11:2

They that were of the circumcision. At first sight this phrase, which was natural enough in Act_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 St. Luke himself being a Gentile; perhaps also, as Alford suggests, in his use of language suited to the time when he wrote. It is an indication, too, of the purpose of St. Luke in writing his history, viz. to chronicle the progress of Gentile Christianity. Peter, having completed his rounds (Act_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.

Act_11:3

Thou wentest in, etc. The circumstance of his eating with Cornelius and his friends is not expressly recorded in Act_10:1-48., 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 Jerusalem. Observe the total absence of anything like papal domination on the part of Peter.

Act_11:4

Began and expounded the matter unto them in order for rehearsed the matter from the beginning, and expounded it by order unto them, A.V.

Act_11:5

Descending for descend, A.V.; were for had been, A.V.; unto for to, A.V.

Act_11:6

The four-footed for four-footed, A.V.; heaven for air, A.V.

Act_11:7

Also a voice for a voice, A.V. and T.R.; rise for arise, A.V.; kilt for day, A.V.

Act_11:8

Ever for at any time, A.V.

Act_11:9

A voice answered the second time out of for the voice answered me again from, A.V. and T.R.; make for call, A.V.

Act_11:10

Thrice for three times, A.V.

Act_11:11

Forthwith for immediately, A.V.; three men stood before the house in which we were for there were three men already come unto the house where I was, A.V. and T.R.; having been sent for sent, A.V.

Act_11:12

Making no distinction for nothing doubting, A.V. and T.R.; and … also for moreover, A.V. Making no distinction. The reading adopted here in the R.T. is διακρίναντα instead of διακρινόμενον in the T.R. The verb διακρίνειν in the active voice means to "make a distinction" or "difference" between one and another, as in Act_15:9. But in the middle voice διακρίνεσθαι means "to doubt" or "hesitate," as in Act_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, which Afford follows, omit the clause μηδὲν διακρινόμενον altogether. These six brethren; showing that Peter had brought the brethren from Joppa (now specified as six) with him to Jerusalem to substantiate his account; a plain indication that he anticipated some opposition.

Act_11:13

Told for showed, A.V.; the angel for an angel, A.V.; standing in his house and saying for in his house which stood and said unto him, A.V.; send for send men, A.V. and T.R. fetch for call for, A.V.

Act_11:14

Speak unto for tell, A.V.; thou shalt be saved, thou, etc., for thou and all thy house shall be saved, A.V.

Act_11:15

Even as for as, A.V.

Act_11:16

And I remembered for then remembered I, A.V. This is a new incident not mentioned in Act_10:1-48. The reference is to Act_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.

Act_11:17

If for forasmuch … as, A.V.; unto them for them, A.V.; did also for did, A.V.; when we for who, A.V.; who for what, A.V. The saying, Who was I, that I could withstand ( κωλῦσαι )? corresponds to Act_10:47, "Can any man forbid ( κωλῦσαι ) water?"

Act_11:18

And when for when, A.V.; then to the Gentiles also hath God granted for then hath God also to the Gentiles granted, A.V. 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 Act_15:1-41. and Gal_1:6, Gal_1:7; Gal_2:4, Gal_2:11, Gal_2:12, Gal_2:13; Gal_5:2-12; Php_3:2, etc.).

Act_11:19

They therefore that for now they which, A.V.; tribulation for persecution, A.V.; Phoenicia for Phenice, A.V.; speaking for preaching, A.V.; save only to Jews for but unto the Jews only, A.V. Scattered abroad; as in Act_8:1, to which point of time the narrative now reverts. Tribulation ( θλίψις ). The word in Act_8:1 for "persecution" is διωγμός . 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 Tyre, but excluding Ceasarea. The name was preserved in the great Tyrian colony of Carthage, as appears in the ethnic forms, Paenus, Punicus, and Paeuicus, 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 Phoenicia, in sight of it, and was very early colonized by the Phoenicians. Philo and Josephus both speak of the Jewish population in Cyprus. Antioch, ^£ the capital of the Greek kingdom of Syria, on the river Orontes, built by the first king, Seleueus Nicater, 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 new city by giving them equal political privileges with the Greeks. It was reckoned by Josephus to be the third city in importance of the whole Roman empire, Rome and Alexandria being the two first.

Act_11:20

But there were some of them … who for and some of them were.., which, A.V.; the Greeks also for the Grecians, A.V. and T.R. This last is a most important variation of reading— Ἑλλῆνας , Greeks for Ἑλληνίστας , 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 Cyprus and Cyrene preached the 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 Church of Hellenistic Jews (see Act_2:5, etc.; Act_9:22, Act_9:29). And these 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 Act_14:1, where the Hellenes attend the synagogue, and Act_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 (see Meyer on Act_14:1). 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.

Act_11:21

That believed turned for believed and turned, A.V. and T.R. 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 Act_4:30; Luk_1:66).

Act_11:22

And the report concerning them for then tidings of these things, A.V.; to for unto, A.V.; as far as for that he should go as far as, A.V. and T.R. The news of this accession of Gentiles to the Church was quickly carried to Jerusalem, with the same motive, probably, that brought thither the account of the baptism of Cornelius and his household, as we read in Act_11:1-3 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 (Act_9:27) and a favorer of preaching the gospel to Gentiles (Act_13:1, Act_13:2) to inspect the work at Antioch, is an 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 Antioch, except that Saul had had time to sojourn three years in Arabia, to come to Jerusalem, and from thence to go and settle at Tarsus, where Barnabas found him; thus leaving abundant time for Peter's operations in Judaea and Caesarea.

Act_11:23

Was come for came, A.V.; he exhorted for exhorted., A.V. 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 ); thus showing himself a true υἱὸς παρακλήσεως , son of exhortation (see Act_4:36, note). Cleave unto the Lord; προσμένειν , to abide, continue, persevere in (comp. Act_13:43; 1Ti_5:5). In 2Ti_3:14 it is simply μένε . 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.

Act_11:24

A good man. The predominant idea in ἀγαθός is simply "goodness," moral excellence. So in Mat_19:16, "Good Master." To which our Lord answers, "There is none good but One." In Luk_23:50 Joseph of Arimathaea is ἀνὴρ ἀγαθὸς καὶ δίκαιος , "a good man and a righteous." In Mat_5:45 πονηροὶ καὶ ἀγαθοί , "the evil and the good," are contrasted. In classical Greek the common phrase, καλὸς κἀγαθός , 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 (Act_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 R.T., having altered Ghost to Spirit in Act_6:5, retains Ghost here. Much people, etc.; the direct consequence of the energy of the Holy Ghost in Barnabas's ministry.

Act_11:25

And he went forth for then departed Barnabas, A.V. and T.R.; to seek for, for for to seek, A.V. Observe the remarkable providence which had made use of the violence of the Hellenist Jews at Jerusalem to drive Saul to Tarsus, where he would be close at hand to take up the work so unexpectedly prepared for him at Antioch. "It was in the spring of the year A.D. 43, or just ten years after the Crucifixion, that Barnabas proceeded to Tarsus, found Saul, and brought him to Antioch" (Lewin, 1:96). From Seleucia to the port of Tarsus would be about a twelve hours' sail; or, by land, a journey of about eighty miles would bring him to Tarsus from Antioch.

Act_11:26

Even for a whole year for a whole year, A.V. and T.R.; they were gathered together for they assembled themselves, A.V.; and that the disciples for and the disciples, A.V. The phrase ἐν τῇ ἐκκλησίᾳ occurs again in 1Co_11:18 (T.R.), 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 , bore the name of. It is a peculiar use of the word occurring in the New Testament only in Rom_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 Act_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 eighteen centuries and a half, 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" (Act_9:2), or "Nazarenes" (Act_24:5), but now they received the name of Christians, as followers of Christ, from the outside world, and accepted it themselves (Act_26:28; 1Pe_4:16). From the Latin form of the word Christians, i.e. followers of Christ, the designation most have been invented by the Gentiles, either by the Roman court or camp at Antioch, or 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 St. 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 Byzantium. A beautiful passage in 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 Jas_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).

Act_11:27

Now for and, A.V.; there came down for came, A.V. (see Act_18:22). Prophets; a recognized order in the Church at that time (Act_2:17, Act_2:18`Act_13:1; Act_20:23; Act_21:9, Act_21:10; 1Co_12:28, 1Co_12:29; Eph_4:11). The news of the accession of the Gentiles to the Church of Antioch would naturally lead to such prophets being either sent by the Church of Jerusalem or coming of their own accord.

Act_11:28

A great famine for great dearth, A.V.; over for throughout, A.V.; Claudius for Claudius Caesar, A.V. and T.R. The world; ἡ οἰκουμένη , the inhabited earth, the common expression for the whole Roman empire. But the expression must be taken bore as hyperbolical, just as Josephus says that Ahab sent messengers to search for Elijah, κατὰ πᾶσαν τὴν οικουμένην , where, of course, only the neighboring countries to Judaea can be meant, strictly speaking ('Ant. Jud.,'8. 13.4). But there is no evidence to show that ἡ οικουμένη , is ever a technical term for Judaea. See the use of the word by Luke (Luk_2:1; Luk_4:5; Luk_21:26; Act_17:6, Act_17:31; Act_19:27; Act_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 Judea exclusively, as far as appears from Josephus ('Ant. Jud.,' lit. 15.3; 20. 2.5, 5.2), and was very severe there. Ishmael was high priest at the time; and Helena, Queen of Adiahene, fetched large supplies of corn from Egypt and of figs from Cyprus to Jerusalem, to supply the wants of the people. Eusebius ('Eccl. Hist.,' 2.8) 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 , Judaea. There 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 Act_21:10, and again as coming from Judaea. Renan ascribes the poverty-stricken condition of the Jerusalem Christians to their communistic institutions.

Act_11:29

And for then, A.V.; that for which, A.V. This is the first example of the practice, so much encouraged by St. Paul, of the Gentile Churches contributing to the wants of the poor Christians of the mother Church of Jerusalem (Rom_15:25-27; 1Co_16:1; 2Co_9:1-15.; Gal_2:10, etc.).

Act_11:30

Sending for and sent, A.V.; hand for hands, A.V. Sending ( ἀποστείλαντες ). Those by whom they sent were ἀπόστολοι (2Co_8:23), messengers, or apostles, To the elders. This is the first mention of presbyters, or elders, in the Church at Jerusalem, which was now fully organized. James the Less was the resident apostle (?) and bishop; with him were the presbyters (Act_21:18); and under them again the seven deacons (Act_6:5, Act_6:6). The presbyters of the Church of Jerusalem are mentioned again in Act_15:2, Act_15:4, Act_15:6, Act_15:22, Act_15:23; Act_16:4; Act_21:18; Jas_5:13, where, however, the elders of other Churches in Judaea may possibly be included. A difficulty arises with regard to Saul's mission to Jerusalem with Barnabas, as to how to reconcile it with Gal_2:1, which speaks of St. Paul's second visit to Jerusalem as taking place 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 Jerusalem referred to in Gal_2:1-21.

1. The first identifies it with the visit hero recorded.

2. The second identifies it with that related in Act_15:2, etc., which is supported by most of the best authorities ancient and modern (see note on Act_15:1-41.).

3. The third, which is advocated by Lewin ('Life of St. Paul,' vol. 1.302, etc.), identifies it with the visit recorded in Act_18:22. As regards the first, with which we are now concerned, though at first sight you would have ex-peered St. Paul's next visit to Jerusalem after his conversion to be the one alluded to in Galatians it., yet the following circumstances make this impossible.

(1) The date of the visit named in Galatians it, which is distinctly stated to be fourteen years after that recorded in Act_9:26 ( ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην κ . τ . λ .).

(2) When St. Paul went to Jerusalem on the occasion adverted to in Galatians it.," 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 ἔθνεσι ), to which he was only called after his return (Act_13:2).

(3) On the occasion spoken of in Galatians it, Paul and Barnabas were received by the chief apostles, and must have passed a considerable time at Jerusalem, with many consultations and meetings, public and private. But 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 (Act_12:25). The conclusion, therefore, seems quite certain that this is not the visit referred to in Galatians it. And the hasty nature of this visit explains at once why St. 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 Jerusalem in the 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" (Act_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. There is no occasion to resort to the violent expedient of Renan, and say that Saul did not go with Barnabas at this time.

HOMILETICS

Act_11:1-28

The mystery.

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 Palestine and in Syria; the reception of the Word of God by Gentiles, and their admission into the Church of God. It is difficult for us, after the lapse of eighteen centuries 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 Church of Christ. That a wall of partition, which 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 Jericho of old; that a hidden purpose of God, 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. St. 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" (Eph_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 Antioch, overrun as it was with every kind of superstition and 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!

HOMILIES BY W. CLARKSON

Act_11:1-18

Rectification and enlargement.

It was not to be expected that so great an innovation as that of free communion with a Gentile would pass unchallenged in Jerusalem. Nor did it escape the criticism and condemnation of the "apostles and brethren" there (Act_11:1, Act_11:2). From the interesting and animated scene described in the text, we conclude—

I. THAT GOOD MEN ARE OCCASIONALLY FOUND DOING THAT 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" (Act_11:3). 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" (Act_11:2) with their brethren, either respecting

(1) a point of doctrine (e.g. "the Reformation"), or

(2) 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

(3) a method of evangelization, or

(4) 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.

II. THAT OFTEN A SIMPLE NARRATION OF THE FACTS IS THE BEST POSSIBLE DEFENCE. "Peter rehearsed the matter from the beginning, and expounded it by order" (Act_11:4). He told the whole story in its simplicity (Act_11:5-16). That was enough: it disarmed his accusers; they had nothing to reply; they accepted his defense; "They held their peace" (Act_11:18). 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.

III. THAT GOD WILL VINDICATE HIS OWN. Peter's one great argument was that he had done everything under Divine direction (see Act_11:5, Act_11:9, Act_11:12, Act_11:15, Act_11:16). He summed it all up in the strong, overwhelming consideration, "What was I that I could withstand God?" (Act_11:17). 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 (Psa_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.

IV. THAT WE SHOULD KEEP OURSELVES FREE FOR THE 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.

1. 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.

2. 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 Jerusalem, who, when they had listened and learned, said, "Then hath God also to the Gentiles granted repentance unto life."—C.

Act_11:19-26

The many ways and the one work of God.

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.

I. THE MANY WAYS OF GOD'S WORKING. We may be reminded:

1. How he defeats his enemies. "They which were scattered abroad upon the persecution … traveled … preaching the Word," etc. (Act_11:19). 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.

2. How he teaches his 'fiends. Those who were scattered abroad went "preaching the Word to none but unto the Jews only" (Act_11:19). 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

(1) by the direct inspiration of his Holy Spirit; or

(2) by manifesting himself to some one of the apostles and conveying through him his mind on the matter. But he chose to do this

(3) 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 Cyprus and Cyrene, "when they were come to Antioch, spake, unto the Greeks [not 'Grecians'], preaching, the Lord Jesus." And this unpremeditated, irregular work proved to be marvelously successful (see Act_11:21). When the Church at Jerusalem heard of these unauthorized proceedings, they dispatched Barnabas to inquire into the matter (see Act_11:22). 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.

3. How God uses his servants. "Then departed Barnabas … to seek Saul" (Act_11:25). 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 kingdom of God to introduce the distrusted convert to the confidence of the Church (Act_9:27), and to give him such an opening for the exercise and training of his varied powers as that he now enjoyed at Antioch; it was an eminent and precious service thus to place on 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 Antioch, in "teaching many people" (Act_11:26). Some in quieter, 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.

II. THE ONE WORK OF GOD. At Antioch it became convenient to 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."—C.

Act_11:27-30

God's bounty and our well-being.

The reference, in these verses, to "a great dearth throughout all the world" (Act_11:28), and to the sending of relief by the disciples, according to their several ability, to the brethren in Judaea (Act_11:29), may suggest to us thoughts concerning the provision which God has made for us in his Divine goodness and also in his Divine wisdom. We look at—

I. HIS PROVISION FOR OUR TEMPORAL WELL-BEING. The great 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

(1) fruitful and extensive soil,

(2) multiplying set,

(3) agricultural knowledge (Isa_28:26),

(4) materials for implements of husbandry,

(5) all nourishing and ripening agencies.

II. 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. 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" (Act_11:28), 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.

III. HIS REGARD FOR OUR INTELLECTUAL AND MORAL WELL-BEING.

1. Intellectual. God teaches us (Isa_28:1-29.), but he leaves much to be discovered by our own mental labor. Agriculture provides a very wide and a very noble field for observation, experiment, contrivance; it tasks and trains the mind.

2. Moral. We cannot secure our harvests without

(1) industry,

(2) combination,

(3) patience (Jas_5:7). The abundance, and indeed superabundance, of the earth's yield is such that

(4) 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, 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 Antioch now supplied Jerusalem, the bread of 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

(5) showing practical kindness. On this occasion there was sufficient in Syria for its own need and for the distress in Judea, and the Christians of Antioch contributed to supply the wants of those at Jerusalem.

We should:

(1) receive God's temporal mercies with the gratitude which belongs to piety;

(2) 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.—C.

HOMILIES BY E. JOHNSON

Act_11:1-18

The spirit of sect and the spirit of the gospel.

I. SECTARIAN SUSPICIONS. In Judaea are the head-quarters of this 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.

II. THE TRUTH ELICITED BY OPPOSITION. God overrules all things 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.

III. THE TRUTH OF THE PRESENT LIGHTS UP THE PROPHETIC 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 fads, 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.—J.

Act_11:19-26

Founding of the Church at Antioch.

I. THE SECONDARY CAUSES OF THE FOUNDATION. Christians had been dispersed by the persecution. And thus there went a stream of believers through Phoenicia, Cyprus, and the district of Antioch, charged 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 Cyrene are named as present, witnesses of the power 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.

II. THE SUCCESS OF THE MISSION. The hand of the Lord, the Divine 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 co-operation? 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 generals 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.

III. THE VISIT OF BARNABAS.

1. The Church at Jerusalem, bearing of the progress of the truth at Antioch, dispatch Barnabas thither. They are quite otherwise disposed than upon a former occasion (Act_11:1, 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 spring-time.

2. 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.

3. 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. 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.

IV. THE RESULT OF BLESSING. A "considerable multitude added to 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 Antioch. The greatness of the work and of his Master engrossed his 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."—J.

HOMILIES BY R.A. REDFORD

Act_11:1-18

The Church of God set on the new foundation of liberty.

I. The only stable foundation of SPIRITUAL FELLOWSHIP. Mutual 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.

II. The true conditions of SPIRITUAL ADVANCEMENT. The individual 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?" Difference between such a revelation and these private, isolated assertions of inspiration such as Swedenborg's and others.

III. THE BREAKING DOWN OF THE "MIDDLE WALL OF 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.—R.

Act_11:19-26

A new center of evangelistic work. Antioch.

Another hold upon the Gentile world. More important than Caesarea. Next to Alexandria. Intellectual culture; commercial. A sphere prepared for Saul.

I. THE MINISTRY EMPLOYED. Lay agency. Persecution compelling the Church to enlarge its borders. The circumstances opening the door to the Gentiles. Probably little success among Jews. The multitudes of Greeks at Antioch. The Greek mind prepared for inquiry. The state of the heathen world well represented there.

II. THE DIVINE TESTIMONY GIVEN. The hand of the Lord with them. The Spirit outpoured. Possibly not so much in miraculous signs, but in conversions.

III. THE MESSAGE PREACHED. "The Lord Jesus." Not speculations 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.

IV. THE TWO CENTRES UNITED—JERUSALEM AND ANTIOCH. 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.

V. THE SCHOOL OF THE CHURCH OPENED. Antioch a great 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 Antioch.

VI. THE WORLD'S TESTIMONY TO THE NEW LIFE. "Called Christians." Antioch saw a distinct society arising; gave it a name, 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 Jerusalem to Antioch. Divine guidance.—R.

Act_11:26

The Christian name.

"And the disciples were called Christians first in Antioch." Three great cities identified with Christian history in a special manner—Jerusalem, Antioch, and Rome. The birth of the religion; its triumph in full manhood over the world; and between these two points its baptism as the religion of the East and West alike. Describe position and influence of the city. The name not given by Jews, as recognizing that Jesus was Messiah. Not by disciples, as other names in use—"believers …. brethren," "saints," "friends." Nor by Divine direction. It was either a name of reproach or a convenient designation of a rapidly enlarging society. Consider—

I. THE NAME GIVEN.

1. Personal, testifying to the pre-eminence of Christ in the first preaching. The facts came before the doctrines, as they always should.

2. A name of distinction. Separation from the world. Baptism in his Name. Worship of Christ. Spirit of Christ. "See how these Christians love one another." Contrast with heathen world.

3. Prophetic. Christ expected to return. Judge of all the earth. Despondency the main feature of heathenism. Christians preached hope. The Resurrection and Ascension. Not as others, children of the night, but children of the light.

II. THE NAME HONOURED. "Called Christians."

1. The life should be evident before it is named. Baptismal regeneration is condemned by such a fact.

2. If the world looks upon the life, it will name it; let us see to it that it names it after Christ. It should be the sign of conversation, and the testimony to a spiritual work.

3. The privilege is to wear the name. Are we ashamed of it? Secret disciples an anomaly. Connect the profession with teaching at Antioch, and the name will be itself a publication of the truth.

4. It is not what we are called that will decide our final state, but what we are. Let all who name his Name depart from iniquity. "Christendom" is an empty mockery. Seek the baptism of the Holy Ghost.—R.

Act_11:27-30

Practical sympathy between Jew and Gentile.

I. The test of REAL UNION must be an appeal to self-sacrifice. Antioch was wealthy; Judaea was poor. The prophets came from Jerusalem; the 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.

II. The prophetic element quite consistent with the maintenance of A 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 Antioch did not break away from the original center at Jerusalem. It was not Saul's aim to disacknowledge those who had preceded him; but, while carefully maintaining the connection, preserving independence.

III. WILLINGHOOD the principle of the Church's charity. "Every man 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.—R.

HOMILIES BY P.C. BARKER

Act_11:18

A model Church meeting.

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—

I. A THREATENING INSTANCE OF CONTENTION AMONG A BODY OF CHRISTIANS. We read that "when Peter was come up to Jerusalem, they that were of the circumcision con