Acts 11:29

ord's promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost - not many days hence, i.e. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians - to all that believe on Christ as dying for their sins, and rising for their justification. Verse 17 God gave them the like gift, etc. - Viz. the Holy Spirit, and its various gifts and graces, in the same way and in the same measure in which he gave them to us Jews. What was I, that I could withstand God? It was not I who called them to salvation: it was God; and the thing is proved to be from God alone, for none other could dispense the Holy Spirit. Verse 18 They held their peace - Their prejudices were confounded; they considered the subject, and saw that it was from God; then they glorified him, because they saw that he had granted unto the Gentiles repentance unto life. As the word μετανοια, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, etc. And as repentance signifies a change of life and conduct, from evil to good, so the word μετανοια may be used here to signify a change from a false religion to the true one; from idolatry, to the worship of the true God. Rosenmuller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion. The Christians who were present were all satisfied with St. Peter's account and apology; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see Act 15:5 , etc., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gentiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Jerusalem afterwards, as may be seen at large in Act 21:21 , etc. Verse 19 The persecution that arose about Stephen - That is, those who were obliged to flee from Jerusalem at the time of that persecution in which Stephen lost his life. See Act 8:1 . Phoenice - Phoenicia, a country between Galilee and Syria, along the coast of the Mediterranean Sea, including Tyre, Sidon, etc. It is often mentioned as a part of Syria. See Act 21:2 , Act 21:3 . Cyprus - An island of the Mediterranean Sea, over against Syria. See on Act 4:30 (note). Antioch - A city of Syria, built by Antiochus Seleucus, near the river Orontes; at that time one of the most celebrated cities of the east. For the situation of all these, see the map accompanying this book. Unto the Jews only - For they knew nothing of the vision of St. Peter; and did not believe that God would open the door of faith to the Gentiles. The next verse informs us that there were others who were better instructed. See below. Verse 20 Men of - Cyrene - The metropolis of the Cyrenaica; a country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Romans; but they afterwards rebuilt it. It was for a long time subject to the Arabs, but is now in the hands of the Turks. Spake unto the Grecians - ἙλληνιϚας, The Hellenists. Who these were, we have already seen Act 6:1-15 and Act 9:29 , viz. Jews living in Greek cities and speaking the Greek language. But, instead of ἙλληνιϚας, Grecians, Ἑλληνας, Greeks, is the reading of AD*, Syriac, all the Arabic, Coptic, Ethiopic, Vulgate, some copies of the Itala, Eusebius, Chrysostom, Theophylact, and Oecumenius. On this evidence, Griesbach has admitted it into the text; and few critics entertain any doubt of the genuineness of the reading. This intimates that, besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks; for, were we to adopt the common reading, it would be a sort of actum agere; for it is certain that the Hellenistic Jews had already received the Gospel. See Act 6:1 . And it is likely that these Cyprians and Cyrenians had heard of Peter's mission to Caesarea, and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks; as the Asiatics, to the present day, call all the nations of Europe Franks. Verse 21 The hand of the Lord was with them - By the hand, arm, and, finger of God, in the Scripture, different displays or exertions of his power are intended. Here it means that the energy of God accompanied them, and applied their preaching to the souls of all attentive hearers. Without this accompanying influence, even an apostle could do no good; and can inferior men hope to be able to convince and convert sinners without this? Ministers of the word of God, so called, who dispute the necessity and deny the being of this influence, show thereby that they are intruders into God's heritage; that they are not sent by him, and shall not profit the people at all. A great number believed - That Jesus was the Christ; and that he had died for their offenses, and risen again for their justification. Because the apostles preached the truth, and the hand of God was with them, therefore, a great number believed, and turned unto the Lord, becoming his disciples, and taking him for their portion. Verse 22 The Church which was in Jerusalem - This was the original, the mother Church of Christianity; not the Church of Rome; there were Christian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness. They sent forth Barnabas - It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence. Verse 23 Had seen the grace of God - That is, had seen the effects produced by the grace of God. By the grace of God, we are to understand: 1. His favor. 2. The manifestations of that favor in the communication of spiritual blessings. And, 3. Principles of light, life, holiness, etc., producing effects demonstrative of the causes from which they sprung. Barnabas saw that these people were objects of the Divine approbation; that they were abundantly blessed and edified together as a Christian Church; and that they had received especial influences from God, by his indwelling Spirit, which were to them incentives to faith, hope, and love, and also principles of conduct. Was glad - Not envious because God had blessed the labors of others of his Master's servants, but rejoiced to find that the work of salvation was carried on by such instruments as God chose, and condescended to use. They who cannot rejoice in the conversion of sinners, because they have not been the means of it, or because such converts or their ministers have not precisely the same views of certain doctrines which they have themselves, show that they have little, if any thing, of the mind that was in Christ, in them. With purpose of heart they would cleave unto the Lord - These converts had begun well; they must continue and persevere: God gave them the grace, the principle of life and action; it was their business to use this. If they did not, the gift would be resumed. Barnabas well knew that they must have the grace of God in them to enable them to do any good; but he knew, also, that its being in them did not necessarily imply that it must continue there. God had taught him that if they were not workers together with that grace they would receive it in vain; i.e., the end for which it was given would not be answered. He therefore exhorted them, τῃ προθεσει της καρδιας, with determination of heart, with set, fixed purpose and resolution, that they would cleave unto the Lord, προσμενειν τῳ Κυριῳ, to remain with the Lord; to continue in union and fellowship with him; to be faithful in keeping his truth, and obedient in the practice of it. To be a Christian is to be united to Christ, to be of one spirit with him: to continue to be a Christian is to continue in that union. It is absurd to talk of being children of God, and of absolute, final perseverance, when the soul has lost its spiritual union. There is no perseverance but in cleaving to the Lord: he who in his works denies him does not cleave to him. Such a one is not of God; if he ever had the salvation of God, he has lost it; he is fallen from grace; nor is there a word in the book of God, fairly and honestly understood, that says such a person shall absolutely and unavoidably arise from his fall. Verse 24 For he was a good man - Here is a proper character of a minister of the Gospel. 1. He is a good man: his bad heart is changed; his evil dispositions rooted out; and the mind that was in Christ implanted in him. 2. He is full of the Holy Ghost. He is holy, because the Spirit of holiness dwells in him: he has not a few transient visitations or drawings from that Spirit; it is a resident in his soul, and it fills his heart. It is light in his understanding; it is discrimination in his judgment; it is fixed purpose and determination in righteousness in his will; it is purity, it is love, joy, peace, gentleness, goodness, meekness, temperance, and fidelity in his affections and passions. In a word, it has sovereign sway in his heart; it governs all passions, and is the motive and principle of every righteous action. 3. He was full of faith. He implicitly credited his Lord; he knew that he could not lie - that his word could not fail; he expected, not only the fulfillment of all promises, but also every degree of help, light, life, and comfort, which God might at any time see necessary for his Church, he prayed for the Divine blessing, and he believed that he should not pray in vain. His faith never failed, because it laid hold on that God who could not change. Behold, ye preachers of the Gospel! an original minister of Christ. Emulate his piety, his faith, and his usefulness. Much people was added unto the Lord - No wonder, when they had such a minister, preaching by the power of the Holy Ghost, such a Gospel as that of Jesus Christ. Verse 25 To Tarsus, for to seek Saul - The persecution raised against him obliged him to take refuge in his own city, where, as a Roman citizen, his person was in safety. See Act 9:29 , Act 9:30 . Verse 26 He brought him unto Antioch - As this city was the metropolis of Syria, and the third city for importance in the whole Roman empire, Rome and Alexandria alone being more eminent, Barnabas might think it expedient to have for his assistance a person of such eminent talents as Saul; and who was especially appointed by Christ to proclaim the Gospel to the Gentiles. Saul appears also to have been a thorough master of the Greek tongue, and, consequently, the better qualified to explain the Gospel to the Greek philosophers, and to defend it against their cavils. Barnabas, also being a native of Cyprus, Act 4:36 , where the Greek language was spoken, was judged to be proper for this mission, perhaps on this account, as well as on account of his disinterestedness, holiness, and zeal. And the disciples were called Christians first at Antioch - It is evident they had the name Christians from Christ their master; as the Platonists and Pythagoreans had their name from their masters, Plato and Pythagoras. Now, as these had their name from those great masters because they attended their teaching, and credited their doctrines, so the disciples were called Christians because they took Christ for their teacher, crediting his doctrines, and following the rule of life laid down by him. It has been a question, by whom was this name given to the disciples? Some think they assumed it; others, that the inhabitants of Antioch gave it to them; and others, that it was given by Saul and Barnabas. This later opinion is favored by the Codex Bezae, which reads the 25th and 26th verses thus: And hearing that Saul was at Tarsus, he departed, seeking for him; and having found him, he besought him to come to Antioch; who, when they were come, assembled with the Church a whole year, and instructed a great number; and there they first called the disciples at Antioch Christians. The word χρηματισαι in our common text, which we translate were called, signifies in the New Testament, to appoint, warn, or nominate, by Divine direction. In this sense, the word is used, Mat 2:12 ; Luk 2:26 ; and in the preceding chapter of this book, Act 10:22 . If, therefore, the name was given by Divine appointment, it as most likely that Saul and Barnabas were directed to give it; and that, therefore, the name Christian is from God, as well as that grace and holiness which are so essentially required and implied in the character. Before this time. the Jewish converts were simply called, among themselves, disciples, i.e. scholars; believers, saints, the Church, or assembly; and, by their enemies, Nazarenes, Galileans, the men of this way or sect; and perhaps lay other names which are not come down to us. They considered themselves as one family; and hence the appellation of brethren was frequent among them. It was the design of God to make all who believed of one heart and one soul, that they might consider him as their Father, and live and love like children of the same household. A Christian, therefore, is the highest character which any human being can bear upon earth; and to receive it from God, as those appear to have done - how glorious the title! It is however worthy of remark that this name occurs in only three places in the New Testament: here, and in Act 26:28 , and in 1Pet 4:16 . Verse 27 Came prophets from Jerusalem - Though the term prophet is used in the New Testament simply to signify a teacher, (see the note on Gen 20:7 , where the subject is largely explained), yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, Act 11:28 , though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, Rom 12:4 , etc., 1 Corinthians 13:2-14:40, that the prophets of the New Testament were 1. Teachers or preachers in general. 2. Persons who, on special occasions, were under the influence of the Divine Spirit, and then foretold certain future events. 3. Persons who recited hymns to the honor of God in the public assemblies of the Christians. 4. Persons who prayed in those assemblies, having sometimes the gift of tongues, at other times not. From Eph 2:20 ; Eph 3:5 , we learn that the prophets of the Christian Church were inferior to the apostles; but, from Eph 4:11 , we see that they were superior to all other teachers, even to evangelists and pastors. Verse 28 Agabus - This prophet, of whom we know nothing, is once more mentioned, Act 21:10 . He was probably a Jew, but whether converted now to Christianity we cannot tell. Great dearth throughout all the world - The words εφ' ὁλην την οικουμενην probably here mean the land of Judea; though sometimes by this phrase the whole Roman empire is intended. In the former sense the disciples appear to have understood it, as the next verse informs us; for they determined to send relief to their brethren in Judea, which they could not have done had the famine been general. It does not appear that they expected it to extend even to Antioch in Syria, where they then were, else they would have thought of making provision for themselves. It is well known from history that there were several famines in the reign of Claudius. Dion Cassius, lib. lx., mentions a severe famine in the first and second year of the reign of Claudius, which was sorely felt in Rome itself. This famine, it is supposed, induced Claudius to build a port at Ostia, for the more regular supply of Rome with provisions. A second famine happened about the fourth year of this reign, which continued for several years, and greatly afflicted the land of Judea. Several authors notice this, but particularly Josephus, Ant. lib. xx. cap. 5, sect. 2, where, having mentioned Tiberius Alexander as succeeding to the procuratorship in the place of Cuspius Fadus, he says that, "during the government of these procurators, a great famine afflicted Judea." Επι τουτοις δη και τον μεγαν λιμον κατα την Ιουδαιαν συνεβη γενεσθαι. A third famine is mentioned by Eusebius, in An. Abrahami, which commences with the calends of October, a.d. 48, which was so powerful "in Greece that a modius (about half a bushel of grain) was sold for six drachms," about three shillings and sixpence English. Vid. Euseb. in Chron. edit. Scalig. The same author mentions another famine in Rome, in the tenth year of Claudius, of which Orosius gives the details, lib. vii. A fourth famine, which took place in the eleventh year of Claudius, is mentioned by Tacitus, Annal. lib. xii. sect. 43, in which there was so great a dearth of provisions, and famine in consequence, that it was esteemed a Divine judgment. Frugrum quoque egestas, et orta ex ea fames, in prodigium accipiebatur. At this time, the same author tells us, that in all the stores of Rome there were no more than fifteen days' provision; and, had not the winter been uncommonly mild, the utmost distress and misery must have prevailed. It may now be inquired, to which of these famines in the reign of Claudius does the prophecy of Agabus refer? Most learned men are of opinion that the famine of which Agabus prophesied was that mentioned above, which took place in the fourth year of this emperor. a.d. 47. This famine is particularly mentioned by Josephus, Ant. lib xx. cap. 2, sect. 5, who describes it as "a very great famine, in which many died for want of food." - "That Helena, queen of Adiabene, who had embraced the Jewish religion, sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried figs, which she distributed to those who were in want." And in cap. 5, sect. 2, he says that this happened" when Tiberius Alexander succeeded Cuspids Fadus; and that under these procurators the famine happened in which Queen Helena, at a vast expense, procured relief to the Jews." Dr. Hudson's note on this passage in Josephus deserves to be copied: "This," says he, "is that famine foretold by Agabus, Act 11:28 , which happened when Claudius was consul the fourth time, (a.d. 47), and not that which happened when Claudius was consul the second time, and Caecina was his colleague, (a.d. 42), as Scaliger says, upon Eusebius, p. 174. Now when Josephus had said, a little after, cap. 5, sect. 2, that Tiberius Alexander succeeded Cuspius Fadus as procurator, he immediately subjoins, under these procurators there happened a great famine in Judea." From this it is evident that this famine must have continued several years, as it existed under both these procurators. Fadus, says Mr. Whiston, was not sent into Judea till after the death of Agrippa, i.e. towards the end of the fourth year of Claudius, in the end of a.d. 44, or beginning of 45. So that this famine, foretold by Agabus, happened on the fifth, sixth, and seventh years of Claudius, a.d. 45, 46, and 47. See Whiston's Josephus; and see Krebs' Observat. in Nov. Test. on this place. Verse 29 Then the disciples - determined to send relief - These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea, they resolved to communicate to them a portion of their temporal goods; and every man did this according to his ability, i.e. he gave a certain proportion of the property with which the providence of God had entrusted him. The community of goods had for some time ceased. Verse 30 And sent it to the elders - These probably mean those who first believed on Christ crucified, either of the seventy disciples mentioned Luke, Luk 10:1 , or the one hundred and twenty mentioned, Act 1:15 , or the seven deacons, Act 6:5 . Some have divided the primitive disciples into three classes: 1. The αυτοπται, those who were eye witnesses. 2. The απαρχαι, those who were the first fruits, or converts of the apostles' preaching. 3. The διαδοχοι, those who were the successors of the preceding from whom they had received the doctrines of the Gospel. It is likely the deacons are meant, whose office it was to take care of the poor. See Act 6:1 , etc. 1. Among many highly interesting subjects which have come under review in the preceding chapter, we must have particularly noticed. The care the Church of Christ took to have young converts confirmed in the truths they had received, and built up on their most holy faith, Act 11:22 . It was indispensably necessary that a foundation should be laid; and it was not less so that a proper superstructure should be raised. For this work, it was requisite that different gifts and talents should be employed, and Barnabas and Saul must be sent to confirm in the faith those whom the disciples, who had been scattered by the persecution raised about Stephen, had converted to Christ, Act 11:19-22 . It is a great thing to have souls converted to the Lord; it is greater to have them built up on their most holy faith; and few persons, even among the ministers of Christ, have talents for both. Even when Paul planted, it required Apollos to water. A frequent interchange of godly ministers in the Church of Christ is of the utmost consequence to its stability and increase. 2. It appears that Christians was the first general appellative of the followers of our blessed Lord; and there is presumptive evidence, as we have seen, that this appellative came by Divine appointment. How very few of those who profess this religion are satisfied with this title! That very Church that arrogates all to itself has totally abandoned this title, and its members call themselves Roman Catholics, which is absurd; because the adjective and substantive include opposite ideas: catholic signifies universal; and Roman signifies of or belonging to Rome. If it be merely Roman, it cannot be catholic; if it be catholic, it cannot be confined to Rome; but it is not catholic nor universal, in any sense of the word, for it contains but a small part of the people who profess Christianity. The term Protestant has more common sense in it; but not much more piety. Almost all sects and parties proceed in the same line; but Christian is a title seldom heard of, and the spirit and practice of Christianity but rarely occur. When all return to the spirit of the Gospel, they will probably resume the appellative of Christians. 3. An early fruit of Christianity was mercy to the poor; and especially to the poor followers of Christ. He has left the poor ever with us, as his representatives, to exercise our bowels of commiseration, and thus teach us to feel and practice mercy. To every man professing Christianity, the religion of Jesus Christ says most authoritatively, With every man who is pinched by poverty, share what the providence of God has not made absolutely necessary for thy own support. What God has given us more than we need is entrusted to us for the benefit of those that are in poverty and affliction. He who can, and does not, help the poor, is a disgrace to Christianity; and he who does not lend his hand for the support of the cause of God is a worthless member of the Church of Christ. He who shows no mercy shall have judgment without mercy. And he who spends in pampering the flesh what should be given to the poor shall have a fearful account to give in the day of the Lord. Introduction Herod persecutes the Christians, Act 12:1 . Kills James, Act 12:2 . And casts Peter into prison, Act 12:3 , Act 12:4 . The Church makes incessant prayer for his deliverance, Act 12:5 . An angel of God opens the prison doors and leads him out, Act 12:6-10 . Peter rejoices, and comes to the house of Mary, where many were praying, and declares how he was delivered, Act 12:11-17 . The soldiers who kept the prison are examined by Herod, and he commands them to be put to death, Act 12:18 , Act 12:19 . Herod is enraged against the people of Tyre, but is appeased by their submission, Act 12:20 . He makes an oration to the people, receives idolatrous praises, and an angel of the Lord smites him, and he dies a miserable death, Act 12:21-23 . The word of God increases, Act 12:24 . Barnabas and Saul, having fulfilled their ministry, return from Jerusalem accompanied by John Mark, Act 12:25 . Verse 1 Herod the king - This was Herod Agrippa, the son of Aristobulus, and grandson of Herod the Great; he was nephew to Herod Antipas, who beheaded John they Baptist, and brother to Herodias. He was made king by the Emperor Caligula, and was put in possession of all the territories formerly held by his uncle Philip and by Lysanias; viz. Iturea, Trachonitis, Abilene, with Gaulonitis, Batanaea, and Penias. To these the Emperor Claudius afterwards added Judea and Samaria; which were nearly all the dominions possessed by his grandfather, Herod the Great. See Luk 3:1 ; see also an account of the Herod family, in the note on Mat 2:1 (note). To vex certain of the Church - That is, to destroy its chief ornaments and supports. Verse 2 He killed James the brother of John with the sword - This was James the greater, son of Zebedee, and must be distinguished from James the less, son of Alpheus. This latter was put to death by Ananias the high priest, during the reign of Nero. This James with his brother John were those who requested to sit on the right and left hand of our Lord, see Mat 20:23 ; and our Lord's prediction was now fulfilled in one of them, who by his martyrdom drank of our Lord's cup, and was baptized with his baptism. By the death of James, the number of the apostles was reduced to eleven; and we do not find that ever it was filled up. The apostles never had any successors: God has continued their doctrine, but not their order. By killing with the sword we are to understand beheading. Among the Jews there were four kinds of deaths: 1. Stoning; 2. burning; 3. killing with the sword, or beheading; and, 4. strangling. The third was a Roman as well as a Jewish mode of punishment. Killing with the sword was the punishment which, according to the Talmud, was inflicted on those who drew away the people to any strange worship, Sanhedr. fol. iii. James was probably accused of this, and hence the punishment mentioned in the text. Verse 3 He proceeded - to take Peter also - He supposed that these two were pillars on which the infant cause rested; and that, if these were removed, the building must necessarily come down. The days of unleavened bread - About the latter end of March or beginning of April; but whether in the third or fourth year of the Emperor Claudius, or earlier or later, cannot be determined. Verse 4 Four quaternions of soldiers - That is, sixteen, or four companies of four men each, who had the care of the prison, each company taking in turn one of the four watches of the night. Intending after Easter to bring him forth - Μετα το πασχα, After the passover. Perhaps there never was a more unhappy, not to say absurd, translation than that in our text. But, before I come to explain the word, it is necessary to observe that our term called Easter is not exactly the same with the Jewish passover. This festival is always held on the fourteenth day of the first vernal full moon; but the Easter of the Christians, never till the next Sabbath after said full moon; and, to avoid all conformity with the Jews in this matter, if the fourteenth day of th

id, and sent it to the elders by the hands of Barnabas and Saul. When our Lord Jesus ascended on high he gave gifts unto men, not only apostles and evangelists, but prophets, who were enabled by the Spirit to foresee and foretel things to come, which not only served for a confirmation of the truth of Christianity (for all that these prophets foretold came to pass, which proved that they were sent of God, Deut. xviii. 22 ; Jer. xxviii. 9 ), but was also of great use to the church, and served very much for its guidance. Now here we have, I. A visit which some of these prophets made to Antioch ( v. 27 ): In these days, during that year that Barnabas and Saul lived at Antioch, there came prophets from Jerusalem to Antioch: we are not told how many, nor is it certain whether these were any of those prophets that we afterwards find in the church at Antioch, ch. xiii. 1 . 1. They came from Jerusalem, probably because they were not now so much regarded there as they had been; they saw their work in a manner done there, and therefore thought it time to be gone. Jerusalem had been infamous for killing the prophets and abusing them, and therefore is now justly deprived of these prophets. 2. They came to Antioch, because they heard of the flourishing state of that church, and there they hoped they might be of some service. Thus should every one as he hath received the gift minister the same. Barnabas came to exhort them, and they, having received the exhortation well, now have prophets sent them to show them things to come, as Christ had promised, John xvi. 13 . Those that are faithful in their little shall be entrusted with more. The best understanding of scripture-predictions is to be got in the way of obedience to scripture-instructions. II. A particular prediction of a famine approaching, delivered by one of these prophets, his name Agabus; we read of him again prophesying Paul's imprisonment, ch. xxi. 10, 11 . Here he stood up, probably in one of their public assemblies, and prophesied, v. 28 . Observe, 1. Whence he had his prophecy. What he said was not of himself, nor a fancy of his own, nor an astronomical prediction, nor a conjecture upon the present workings of second causes, but he signified it by the Spirit, the Spirit of prophecy, that there should be a famine; as Joseph, by the Spirit enabling him, understood Pharaoh's dreams, foretold the famine in Egypt, and Elijah the famine in Israel in Ahab's time. Thus God revealed his secrets to his servants the prophets. 2. What the prophecy was: There should be great dearth throughout all the world, by unseasonable weather, that corn should be scarce and dear, so that many of the poor should perish for want of bread. This should be not in one particular country, but through all the world, that is, all the Roman empire, which they in their pride, like Alexander before them, called the world. Christ had foretold in general that there should be famines ( Matt. xxiv. 7 ; Mark xiii. 8 ; Luke xxi. 11 ); but Agabus foretels one very remarkable famine now at hand. 3. The accomplishment of it: It came to pass in the days of Claudius Cæsar; it began in the second year of his reign, and continued to the fourth, if not longer. Several of the Roman historians make mention of it, as does also Josephus. God sent them the bread of life, and they rejected it, loathed the plenty of that manna; and therefore God justly broke the staff of bread, and punished them with famine; and herein he was righteous. They were barren, and did not bring forth to God, and therefore God made the earth barren to them. III. The good use they made of this prediction. When they were told of a famine at hand, they did not do as the Egyptians, hoard up corn for themselves; but, as became Christians, laid by for charity to relieve others, which is the best preparative for our own sufferings and want. It is promised to those that consider the poor that God will preserve them, and keep them alive, and they shall be blessed upon the earth, Ps. xli. 1, 2 . And those who show mercy, and give to the poor, shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Ps. xxxvii. 19 , 21 . The best provision we can lay up against a dear time is to lay up an interest in these promises, by doing good, and communicating, Luke xii. 33 . Many give it as a reason why they should be sparing, but the scripture gives it as a reason why we should be liberal, to seven, and also to eight, because we know not what evil shall be upon the earth, Eccl. xi. 2 . Observe, 1. What they determined—that every man, according to his ability, should send relief to the brethren that dwelt in Judea, v. 29 . (1.) The persons that were recommended to them as objects for charity were the brethren that dwelt in Judea. Though we must, as we have opportunity, do good to all men, yet we must have a special regard to the household of faith, Gal. vi. 10 . No poor must be neglected, but God's poor most particularly regarded. The care which every particular church ought to take of their own poor we were taught by the early instance of that in the church at Jerusalem, where the ministration was so constant that none lacked, ch. iv. 34 . But the communion of saints in that instance is here extended further, and provision is made by the church at Antioch for the relief of the poor in Judea, whom they call their brethren. It seems it was the custom of the Jews of the dispersion to send money to those Jews who dwelt in Judea, for the relief of the poor that were among them, and to make collections for that purpose (Tully speaks of such a thing in his time, Orat. pro Flacco ), which supposes there were many poor in Judea, more than in other countries, so that the rich among them were not able to bear the charge of keeping them from starving; either because their land had become barren, though it had been a fruitful land, for the iniquity of those that dwelt therein, or because they had no traffic with other nations. Now we may suppose that the greatest part of those who turned Christians in that country were the poor ( Matt. xi. 5 , The poor are evangelized ), and also that when the poor turned Christians they were put out of the poor's book, and cut off from their shares in the public charity; and it were easy to foresee that if there came a famine it would go very hard with them; and, if any of them should perish for want, it would be a great reproach to the Christian profession; and therefore this early care was taken, upon notice of this famine coming, to send them a stock beforehand, lest, if it should be deferred till the famine came, it should be too late. (2.) The agreement there was among the disciples about it, that every man should contribute, according to his ability, to this good work. The Jews abroad, in other countries, grew rich by trade, and many of the rich Jews became Christians, whose abundance ought to be a supply to the want of their poor brethren that were at a great distance; for the case of such ought to be considered, and not theirs only that live among us. Charitable people are traders with what God has given them, and the merchants find their account in sending effects to countries that lie very remote; and so should we in giving alms to those afar off that need them, which therefore we should be forward to do when we are called to it. Every man determined to send something, more or less, according to his ability, what he could spare from the support of himself and his family, and according as God had prospered him. What may be said to be according to our ability we must judge for ourselves, but must be careful that we judge righteous judgment. 2. What they did—they did as they determined ( v. 30 ). Which also they did. They not only talked of it, but they did it. Many a good motion of that kind is made and commended, but is not prosecuted, and so comes to nothing. But this was pursued, the collection was made, and was so considerable that they thought it worth while to send Barnabas and Saul to Jerusalem, to carry it to the elders there, though they would want their labours in the mean time at Antioch. They sent it, (1.) To the elders, the presbyters, the ministers or pastors, of the churches in Judea, to be by them distributed according to the necessity of the receivers, as it had been contributed according to the ability of the givers. (2.) It was sent by Barnabas and Saul, who perhaps wanted an occasion to go to Jerusalem, and therefore were willing to take this. Josephus tells us that at this time king Irates sent his charity to the chief men of Jerusalem, for the poor of that country; and Helena, queen of the Adiabeni, being now at Jerusalem, and hearing of many that died of famine there, and in the country about, sent for provisions from Cyprus and Alexandria, and distributed them among the people; so says Dr. Lightfoot, who also computes, by the date of Paul's rapture, "fourteen years before he wrote the second Epistle to the Corinthians" ( 2 Cor. xii. 1, 2 ), that it was in this journey of his to Jerusalem, with these alms and offerings, that he had his trance in the temple (which he speaks of, ch. xxii. 17 ), and in that trance was rapt up into the third heaven; and then it was that Christ told him he would send him thence unto the Gentiles, which accordingly he did as soon as ever he came back to Antioch. It is no disparagement, in an extraordinary case, for ministers of the gospel to be messengers of the church's charity, though to undertake the constant care of that matter would ordinarily be too great a diversion from more needful work to those who have given themselves to prayer and the ministry of the word. In this chapter we have the story, I. Of the martyrdom of James the apostle, and the imprisonment of Peter by Herod Agrippa, who now reigned as king in Judea, ver. 1-4 . II. The miraculous deliverance of Peter out of prison by the ministry of an angel, in answer to the prayers of the church for him, ver. 6-19

Antioch. According to his ability. According as they had prospered. It does not imply that they were rich, but that they rendered aid as they could afford it. Determined to send relief. This arose not merely from their general sense of their obligation to aid the poor, but they felt themselves particularly bound to aid their Jewish brethren. The obligation to aid the temporal wants of those from whom they had received so important spiritual mercies, is repeatedly enforced in the New Testament. Comp. Rom 15:25-27, 1Cor 16:1,2, 2Cor 9:1,2, Gal 2:10. (a) "relief" Rom 15:26, 1Cor 16:1, 2Cor 9:1,2 Verse 30. Sent it to the elders. Greek, To the

Then - Understanding the distress they would otherwise be in on that account, the disciples determined to send relief to the brethren in Judea - Who herein received a manifest proof of the reality of their conversion.