Exegetical and Hermeneutical Commentary of Acts 11:22
Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
22. Then tidings of these things came unto the ears of the church which was in Jerusalem ] Better more literally, “And the report concerning them, &c.,” i.e. concerning these Gentile converts. These events took place, and were known to the Church in Jerusalem, before they heard of the visit of Peter to Cornelius. But what had happened at Antioch caused the Church no disturbance, because we read of no such breaking through the restrictions of the ceremonial Law as was made in Csarea when Peter took up his abode with Cornelius. The Jewish preachers mingled no further with the Gentiles to whom they preached at Antioch than the intercourse of everyday life forced them to do constantly.
and they sent forth Barnabas, that he should go as far as Antioch ] The oldest MSS. omit “that he should go.” He was sent forth, as Peter and John before had been sent into Samaria (Act 8:14), to confirm and give the sanction and direction of the mother Church to the work which had begun at a new centre. Barnabas being a native of Cyprus would most likely be well known to the Cyprians who were preaching at Antioch, and so he was a most fit person to be selected for this errand.
Fuente: The Cambridge Bible for Schools and Colleges
Then tidings … – The church at Jerusalem heard of this. It was natural that so remarkable an occurrence as the conversion of the Gentiles, and the extraordinary success of the gospel in a splendid and mighty city, should be reported at Jerusalem, and excite deep interest there.
And they sent forth – To aid the disciples there, and to give them their sanction. They had done a similar thing in the revival which occurred in Samaria. See the notes on Act 8:14.
Barnabas – See Act 4:36-37. He was a native of Cyprus, and was probably well acquainted with Antioch. He was, therefore, especially qualified for the work on which they sent him.
Fuente: Albert Barnes’ Notes on the Bible
Act 11:22-26
Then tidings of these things came to the ears of the Church,and they sent forth Barnabas.
A St. Barnabas the need of the hour
You know the strain and the stress of the situation recorded in my text. We are speaking of Antioch, to which Barnabas is sent. Here, then, we have a strong, central, organised Church, going its own way on somewhat new lines, with a new environment, with a new development. And yet it causes a great deal of anxiety in those who are left at home in the old places in Jerusalem. This strong, assertive child of theirs, to what will it grow, what will happen to it? The very preachers who founded it made them at Jerusalem nervous. The gospel was in them as Stephen had proclaimed it; and they knew it was for the Greeks as well as for the Jews. It was the Greeks that were flocking in, from beyond the strict borders of the old race, and it was out of this people the Church grew. Such a Church would sit light by the old traditions. It was a new capital for Christianity, with altogether Gentile associations; and habits, and customs, and interests, and environment, and style of thought, and even of language, would none of them be Jewish. How different! And it was all going on so fast! To what lengths are they going at Antioch? Where will they stop? And so there was a bitter problem to solve, then as at all times; and it is difficult for us to realise how deep their anxieties would go; how possibly the Twelve would be almost as anxious as any. They might share the alarm with perfect loyalty. And then they had so much to think of–those Twelve at Jerusalem. There were the angry, hot-headed Pharisees, who believed in such numbers after the Lord had risen. They came pouring into the Church; but they were half Pharisees still. Their prejudices were very strong; and they had always been in terror of these Gentile converts; and here were the people at Antioch going ahead in a way just to give these people a sort of excuse to say, Ah, we told you what would happen if these foreigners were let in! And naturally the apostles say, Well, we must be tender to these Jewish converts of ours, we must consider them, they are sensitive; there may be a recoil, a schism, if we do not hold in those at Antioch. We can measure how terrible the danger was by remembering how fierce was the storm when it did finally burst on the head of St. Paul. So severe was the crisis, so imminent the peril. And yet all was warded off; the storm that afterwards broke on St. Paul was kept clear for the moment, and it was all done by one man. One name, the most honourable and beautiful; one name that could hold things together for the time; one name that could persuade, conciliate, win confidence, and avert wrath. It is the name of a man of healing, of advocacy, of intercession, of prevailing comfort–Joses, who was called Barnabas, the Son of Consolation. Now, Barnabas held this unique position, that each side of the controversy had a claim upon him. First for Jerusalem. He is, as we know, the very model and hero of the earliest Church in Jerusalem. In those very first days of the Church, when it still lingered on the Temple steps, when the apostles were altogether dominant, even then one name is singled out as specially catching the spirit of the hour–Barnabas, the Levite, who, having land, sold it, and brought the money and laid it at the apostles feet. As if to say that in that beautiful little Church, out of the host of people who were so good, one was supremely good, and he was Barnabas. He had the very spirit of generosity and charity that marked that hour. And yet Barnabas was not himself a Jew of Jerusalem; he was not a man who had been hedged in by all the ancient barriers and customs of the Jewish life. No; he was from Cyprus; he came from the very place to which these Antioch preachers had gone. He was a Jew of the Dispersion; he had got the temper and mind of a Jew who had lived in close contact with the Gentile life; and so disposed, he had been quick to understand, accept, and trust St. Paul. He was in sympathy with the Church at Jerusalem; he was in sympathy with the freer, bolder doings of the Church at Antioch. He would know these men who were going forward with such a dash. Let Barnabas go–that was the end of all these consultations. It was not a hostile mission, but one sent to allay a little alarm caused by wild rumour and exaggeration. Barnabas is just the man to review, to advise, to control anything amiss, to give confidence if he approves. So it was decided–They sent forth Barnabas. It was a delicate mission; and we know what happened, and how well he carried it out. We read of his wisdom, his sympathy, his width, his firmness, his insight, his courage. He came, and he saw the grace of God. Not suspicious, jealous, no standing aloof and refusing to acknowledge it. No, he saw it–it was grace. Only he gave them some warnings against unsteadiness, exhorting them all that with purpose of heart they would cleave unto the Lord. And then he does a most bold thing. He, so far, recognises that it is grace, true and real, that works at Antioch, that he determines to forward it with all his might; and he goes to Tarsus, where Paul is still in hiding, unable to work in a Church that suspects him. So he made the stroke of strokes–brought Saul to Antioch. That was the beginning of the work of St. Paul, of his ministry to the Gentiles; and all came from Barnabas, who had the courage to hold out his hand to Saul, and give him twice over to the Church. So triumphantly did he keep the unity of the Church and avert the storm. Antioch goes on growing apace, Barnabas and Paul working hand in hand for a whole year, assembling themselves with the Church and teaching much people. And the disciples were called Christians first in Antioch. Barnabas, the mediator between the contrasted forces that press for mastery over the fortunes of the Church. Ah! yes, we need his name still, today as much as ever. There is always a Jerusalem and an Antioch in the story of the Church. There is always an Antioch being occupied, always some new centre of action to be taken up, some new post on the line of advance, some new venture to be made, breaking new ground. There must always be a new Antioch where the fresh forces of civilisation and culture are active–forces which the Church must go out to, and establish herself in the midst of them. They cannot be reached from the old centres. There must be some adaptation of methods to reach them. Then Jerusalem too. There is–there always ought to be–Jerusalem behind us–the witness to the Eternal Truth, the unchanging apostolic deposit, on which the passage of time marks no alteration; there must always be the infallible experience, which touched, which felt, and knew the Word of God–the old, firm, solid centre, whence indeed all new effort must take its rise. Jerusalem–the sacred hearth of the holy fire whence all other fires were lighted; the ancient home, dear to all who name the One Name, Jesus Christ–Jerusalem, the mother of us all. There must always be Jerusalem, and always Antioch; but the difficulty is to keep the two together. Each will be apt to misjudge and to think the worse of the other. Each will judge the other by its most perilous adherents. At Jerusalem they will hear of nothing of Antioch but what is headstrong, reckless, rash, audacious, insolent. At Antioch they will be groaning at the rigid stiffness and obstinacy, nervous timidity, narrowness, and suspiciousness of Jerusalem. So there will alway be the need of a Barnabas, ready to pass from the one to the other centre; gracious, capable, sympathetic, loyal to the backbone; yet appreciative, sensitive, inside the movement, strong yet benign. Such men save the Church at each sharp crisis in her story. We want this son of advocacy to hold us together, someone who is courageous without hardness, conciliatory without weakness, who is so strong that he can afford to be firm. We shall want him in days to come I doubt not. We remember the simple qualification that the Bible gives of St. Barnabas–He was a man full of the Holy Ghost and of faith. That is all we want–someone sound and healthy to the core, someone felt to be morally wholesome, to have a good heart and a good nature all through, with nothing perverted or twisted about him, a man who has proportion and balance, and all his gifts in genial exercise. That first, full of the Holy Ghost–that Holy Ghost who is the Spirit of advocacy, who is so strong, who is so sweet and gentle–that Holy Ghost who is the very power that binds these two opposite gifts. He is the Spirit of fire, of vehement decision, the unconquerable purging force. And yet the Spirit of the wind–the Spirit so pliable, so elastic, so sensitive, so free, so moving, so quick, so ready to pass in and out, blowing where it listeth. The fire and the wind, strength and gentleness–that is the power of this blessed Spirit of God. Barnabas has both gifts; and we want a Barnabas nourished by the Holy Ghost, and so lifted and transformed by the power of Him who is fire and wind, to be full of faith, to be full of loyalty to the living Christ. (H. Scott Holland, M. A.)
Barnabas at Antioch
I. What Barnabas was.
1. He was a good man–a man of a kind, affable, and courteous disposition. This goodness, which is one of the fruits of Gods Spirit, should characterise all Christians. It–
(1) Adorns the doctrine of God our Saviour.
(2) Attracts the notice of the unhappy worldling.
(3) Wins the affections of the young.
2. He was also full of the Holy Ghost. An amiable disposition does not make a Christian. There are many whom we esteem for their sweetness of character, but who, like the young man that Jesus loved, yet lack one thing–the gift of the Holy Ghost.
(1) No man can be said to be a true Christian till the Holy Spirit has shown him his guilt, and led him to the Saviour.
(2) No man can call Jesus Lord but by the Holy Ghost.
(3) The sons of God are led by, pray, walk, and live in the Spirit.
3. He was full of faith. He had the most implicit confidence in the remedy he was to apply to the souls of men.
II. What he saw. The grace of God–i.e., its effects. These are sometimes seen in mens–
1. Countenances. Wisdom maketh the face to shine. A merry heart maketh a cheerful countenance. And what can make the heart so merry as the assurance of salvation? Stephens face was as the face of an angel. Thus, too, was it with Moses. The believer may not be conscious of this heavenly expression. Others, however, will observe it.
2. Conversation. Out of the abundance of the heart the mouth speaketh. A man cannot himself feel the value of the Saviour without commending His preciousness to others.
3. Conduct. A tree is known by its fruits, so are believers known by their works.
III. What he felt. He was glad because–
1. Souls were saved. A thirsty traveller would not rejoice over a dry well, nor a musician over a tuneless organ. Nor will the believer rejoice over ordinances, however well administered, unless he has evidence afforded that Christ is faithfully preached, and that good is being done to the souls of men.
2. A public profession of Christ was made. With the heart man believeth, but with his mouth he maketh confession. Nothing gives so much consolation and influence to a minister and his people as when they first see one and then another coming out from the world and joining themselves boldly to the Lords side.
3. Christs presence was vouchsafed. Excellent as are a pure creed, a large Church, and an attentive congregation, the faithful minister will esteem them but formal and unprofitable unless he can see resting upon his labours Christs presence and blessing.
IV. What he did. Barnabas knew the weakness of the flesh and the power of Satan; and hence, although he saw the grace of God, he rejoiced with trembling. He saw the tree covered indeed with blossoms, and this made him the more anxious lest any of those blossoms should be blighted. He therefore exhorted these disciples. In every age similar exhortation has been needful. There are now, as there were then, false teachers, and temptations to seduce men from Christ into the world. Suffer ye the word of exhortation.
1. Do I address any who are growing weary in well-doing?–any who are beginning to be backsliders? I have an errand, O worldly professor, to thee: Remember Lots wife. Arouse yourselves, then, and do your first works.
2. I am doubtless addressing some who do not wish to be considered as religious professors. Now you I cannot exhort to cleave unto the Lord, for you have never yet come to the Lord. To you I address this: If in that day the righteous scarcely be saved, where shall the ungodly and the sinner appear? (C. Clayton, M. A.)
The mission of Barnabas
I. Authenticated the genuineness of Christianity at Antioch. Verses 23, 24, shows us that personal Christianity–
1. Is essentially identified with Divine grace. It–
(1) Originates in it. Of His own will begat He us.
(2) Is sustained by it.
(3) Is a reflection of it.
2. Is an observable fact. Barnabas saw it. It is not an inoperative sentiment, a light under a bushel. It must reveal itself.
(1) The ruling spirit of life is new. There is a new heart. Old things are passed away.
(2) The master purpose of life is new. The aim is not how to serve self or the world, but to glorify God.
(3) The prevailing conduct of life is new. Converted men are about their Fathers business.
3. In its extension delights the heart of the good. They know that as it spreads–
(1) The worlds happiness will be promoted. It is the only power that works off social, political, and moral evils.
(2) Gods character will be revealed. It clears away all that conceals the moral beauty of God.
4. In its development is dependent on personal efforts. Though it originates in Divine grace, it is only kept by cleaving to God.
II. Gave a new name to the disciples.
1. Though given in derision–
(1) It towers above every other name.
(2) Represents the highest thinking.
(3) Stands for the Divinest sympathies.
(4) Is the inspiration of the grandest enterprises.
(5) Produces the sublimest characters.
2. Is destined to supersede all other names that have usurped its place.
III. Developed a new spirit of beneficence (Act 11:27-30). This was–
1. Individual. Every man. There was no one who did not contribute something.
2. Proportionate. According to his ability–not according to what others did or expected.
3. Prompt. They did not postpone it for future consideration.
4. Judicious (Act 11:30). (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Came unto the ears of the church; this pleonasm seems emphatical, to show with what readiness and delight the church heard the news of the conversion of so many to Christ.
Of Barnabas we read, Act 4:36, who had given such an earnest of love to God, and true faith in Christ, for whose sake he sold what he had.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. sent . . . Barnabas . . . as faras Antiochimplying that even on the way to Antioch he foundchurches to visit [OLSHAUSEN].It was in the first instance, no doubt, a mission of inquiry; and noone could be more suitable to inquire into the proceedings of thoseCyprians and Cyrenians than one who was himself a “Grecian”of Cyprus (Ac 4:36), and “ason of consolation.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then tidings of these things,…. Of the spread of the Gospel in several parts, and the success of it in the conversion of sinners, especially at Antioch:
came unto the ears of the church which was in Jerusalem; these tidings were brought to the apostles and brethren there, by messengers which the ministers of the word sent unto them to let them know what success they met with; notwithstanding the persecution raised against the church of Jerusalem at the death of Stephen, and the havoc that was made of the members of it, and the dispersion of others, yet it still continued a church, and so it did for ages after: there are reckoned fifteen bishops of it unto the times of Trajan, and the destruction of the city by him, when the Jews were no longer suffered to live in it; and they are these, James the brother of our Lord, Simeon, Justus, Zacchaeus, Tobias, Benjamin, John, Matthias, Philip, Seneca, Justus, Levi, Ephres, Joseph, and Judas; and these are said h to be all originally Hebrews: but after the destruction of the city by Trajan, and the Jews were forbid inhabiting it, the church consisted of Gentiles only; and of them bishops were constituted over it, and were as follow: Marcus, Cassianus, Publius, Maximus, Julianus, Gaianus, Symmachus, Caius, another Julianus, Capito, another Maximus, Antoninus, Valens, Dolychianus, Narcissus, Aelius, Germanio, Gordius, and another Narcissus; all these governed this church in the “second” century: and in the “third” century, the bishops of this church were Alexander, Mazabanes, Labdas, and Hermon, who was the last before the Dioclesian persecution: in the “fourth” century, Macarins, Maximus, and Cyril, presided over it; and these were succeeded in the “fifth” century by Joannes Nepos, Prayllius, Juvenalis, Anastasius, and Martyrius; in this age also Lucian and Hesychius were presbyters of this church. In the “sixth” century, the names of the bishops of this church were Salustius, Helias, Johannes, Petrus, Macarius, Eustochius, Johannes, Neamus, and Isicius: in the “seventh” century were Thomas, Johannes, Neannus, Isaac, Zacharias, and Sophronius, who was the last bishop of Jerusalem before the utter and last devastation of it by the Saracens i; since which time the city has underwent various fates, being sometimes in the hands of the Christians, and at other times possessed by the Turks, in whose power it now is.
And they sent forth Barnabas; who was himself an Hellenist, and of the country of Cyprus, and so very fit to be sent to the Grecians or Hellenists at Antioch, who had received the Gospel to confirm them in it: for his orders were,
that he should go as far as Antioch which is said to be about fifteen or sixteen days journey from Jerusalem: the phrase, “that he should go”, is not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions.
h Euseb. Eccl. Hist. l. 4. c. 5. i Magdeburg. Hist. Eccles. cent. 2. c. 2. p. 2. & c. 9. p. 126. cent. 3. c. 10. p. 146. 148. cent. 4. c. 10. p. 503. c. 5. cent. 10. p. 540. cent. 6. c. 10. p. 335. cent. 7. c. 10. p. 251.
Fuente: John Gill’s Exposition of the Entire Bible
Came to the ears ( ). First aorist passive indicative of , was heard in the ears.
Of the church which was in Jerusalem ( ). Not yet was the term “church” applied to the group of disciples in Antioch as it is in Acts 11:26; Acts 13:1.
They sent forth (). First aorist active indicative of the double compound verb —, to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (4:36f.) and his championship of Saul after his conversion (9:27). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (verse 19) all the way to Antioch ( ).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Then tidings of these things came unto the ears,” (ekousthe de ho logos) “Then the account (report) of these things was heard, (came to) the ears,” to the attention or knowledge, to their intelligence or understanding, Luk 14:35. Men must “take heed how they hear,” Luk 8:18.
2) “Of the church which was in Jerusalem: (tes ekklesias tes ouses en lerousalem peri auton) “Of the church (members) in and around Jerusalem,” in the Jerusalem area – – First referred to as the company of 120, Act 1:15, which grew to above 3,000 souls, Act 2:41, which number grew to above 5,000, Act 4:4.
3) “And they sent forth Barnabas,” (kai eksapesteilan Barnaban) “And they commissioned, deputized or sent Barnabas forth on a mission,” from Jerusalem to come to Antioch, as they had sent forth Peter and John to go into Samaria in a time of need, Act 8:14.
4) “That he should go as far as Antioch,” (heos Antiocheias) “As far as to Antioch.” Or “to go to Antioch specifically,” to that needy influential capitol city in Syria where a great number of Hellenecians had believed on Jesus Christ and turned from their morally and ethically deviating ways to follow the ways of Jesus Christ and His Church, as those ways were preached and taught to them by missionary witnesses and brethren, Act 1:8; Act 11:20-21; according to Mat 28:19-20.
Fuente: Garner-Howes Baptist Commentary
22. And the tidings. If this report had been brought before Peter did excuse himself, those good men should have been reproved of many whose ministry notwithstanding God had sealed with the grace of his Spirit; but that superstition was now wiped away out of their minds, forasmuch as God had by evident signs declared that no nation ought to be counted profane. Therefore, they contend no longer, neither do they count it a point of rashness, that some durst preach Christ unto the Gentiles; but by sending help, they testify that they allow that which they had done. Furthermore, this was the cause why they sent Barnabas. The apostles did at that time bear all the burden of the kingdom of Christ; therefore, it was their duty to frame and set in order Churches every where; to keep all the faithful, wheresoever dispersed, in the pure consent of faith; to appoint ministers and pastors wheresoever there was any number of the faithful. The crafty wiliness of Satan is well known. So soon as he seeth a gate set open for the gospel, he endeavoreth by all means to corrupt that which is sincere, [pure;] whereby it came to pass that divers heresies brake out together with Christ’s doctrine. Therefore, the greater gifts every Church hath, the more careful ought it to be, lest Satan mix or trouble any thing amongst the ignorant, and those who are not as yet established in the right faith; because it is the easiest matter in the world to corrupt corn in the blade. To conclude, Barnabas was sent to bring them farther forward in the principles of faith; to set things in some certain order; to give the building which was begun some form, that there might be a lawful state of the Church.
Fuente: Calvin’s Complete Commentary
THE EARLY LABORS OF BARNABAS AND SAUL.
Act. 11:22Act. 12:25
1.
IN JERUSALEM. Act. 11:22.
Act. 11:22
And the report concerning them came to the ears of the church which was in Jerusalem: and they sent forth Barnabas as far as Antioch:
Act. 11:22 News of persons who are attempting to carry forth the same type of work you are is always of great interest. Especially must this have been true in the early years of the church when there were but few Christians, and these were as foreigners in the midst of a strange and hostile country. The report of the work among those of Antioch must have been received with the greatest of interest since it was concerning not only their common work but it was carried out among the Gentiles.
The choice of Barnabas as the man to visit the work in Antioch was surely a happy one; Barnabas the son of exhortation. Barnabas the one who had the faith and courage to believe in and defend one for whom others had only suspicion and unbelief. Barnabas was a good man and full of the Holy Spirit and faith.
2.
AT ANTIOCH. Act. 11:23-24.
Act. 11:23
who, when he was come, and had seen the grace of God, was glad; and he exhorted them all, that with purpose of heart they would cleave unto the Lord:
Act. 11:24
for he was a good man, and full of the Holy Spirit and of faith: and much people was added unto the Lord.
Act. 11:23-24 When this man came to Antioch and was introduced to converted men and women of this city, he looked upon them as a manifestation of the grace of God. His heart was glad, and true to his name and reputation, he exhorted them all, that with purpose of heart they would cleave unto the Lord.
What better word could the preacher give them? This thought is so much neglected today; it is not enough that a great number turn to the Lord, it is just as important that they with purpose of heart cleave unto the Lord.
Because of the actions of Barnabas on this occasion, Luke could say of him for he was a good man, and full of the Holy Spirit and faith. Barnabas was not content only to rejoice in the work of others but to cast himself also into the effort. Through his preaching and exhortation much people were added unto the Lord. This terminology as we have said elsewhere refers to being added to the body of Christ which is His church, Eph. 1:22-23 and Act. 5:14.
360.
Why was the word of the work in Antioch of special interest to those in Jerusalem?
361.
Why was the choice of Barnabas a happy one?
362.
Why could Luke say of Barnabas he was a good man, and full of the Holy Spirit?
TARUS
Tarsus was situated in a wide and fertile plain on the banks of the Cydnus, which flowed through it; hence it is sometimes called Tarsoi. The founding of Tarsus in legendary, The Assyrians entered Cilicia in 850 B.C. and Shalmaneser IIIs Black Obelisk mentions the taking of the city. It appears in history in Xenophons time, when it was a city of considerable importance. It was occupied by Cyrus and his troops for twenty days, and given over to plunder.
After Alexanders conquests had swept this way, and the Seleucid kingdom was established at Antioch, Tarsus usually belonged to that kingdom, though for a time it was under the Ptolemies. In the civil wars of Rome it took Caesars side, and on the occasion of a visit from him had its name changed to Juliopolis. Augustus made it a free city. It was renowned as a place of education under the early Roman emperors. Strabo compares it in this respect to Athens and Alexandria. Tarsus was also a place of much commerce. Both land and sea highways made Tarsus a famed ancient emporium. The famous Cilician Gates, one of antiquitys most famous mountain passes, is not far distant, and access by water to the Mediterranean made Tarsus a famous trading center. (Ungers Bible Dictionary p. 1071.) This was the town where Saul was born; think of his background with its advantages and disadvantages.
3.
AT TARSUS. Act. 11:25-26 a.
Act. 11:25
And he went forth to Tarsus to seek for Saul;
Act. 11:26
and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people;
Act. 11:25 It would seem that the number turning to the Lord grew to such proportions that Barnabas needed a helper to assist him in the work of an evangelist. Who would be better qualified to do this work than Saul of Tarsus? Tarsus was but a few miles from Antioch. So it happened that one day Barnabas said goodbye to those of the church in Antioch and traveled as far as Seleucia and sailed across the short span of the Mediterranean to Tarsus. To say what Saul had been doing since he arrived from Jerusalem would be pure speculation, but it does seem highly probable since he was in the regions of Syria and Cilicia (Gal. 1:21 b), and since churches were established about this time in these parts (Act. 15:41) that he was preaching the Word.
Act. 11:26 a Luke suggests that Barnabas encountered a little difficulty in finding Saul. But when he did find him what a meeting there must have been. Saul looked upon the request of Barnabas for help as the will of God. He hence returned with Barnabas to Antioch. The work was increasing so rapidly that Saul and Barnabas continued for a whole year unabated in their work in the church. The efforts of these two men were to teach the people (cf. Act. 13:1). There is a real word of meaning in the work of Barnabas and Saul for the ministers of today.
4.
IN ANTIOCH. Act. 11:26 b Act. 11:30.
Act. 11:26 b
and that the disciples were called Christians first in Antioch.
Act. 11:27
Now in these days there came down prophets from Jerusalem unto Antioch.
Act. 11:28
And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius.
Act. 11:29
And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judaea: Act. 11:30 which also they did, sending it to the elders by the hand of Barnabas and Saul.
363.
What was Saul doing in Tarsus?
364.
Why was Saul willing to leave Tarsus and go with Barnabas?
365.
What was the effort of these two men as they labored for a year in Antioch? (cp. Act. 13:1)
a.
The labors of Saul and Barnabas. Act. 11:26 b.
The name Christian is here used for the first time. The manner of giving the name has been a subject of no little comment. It is our contention that the use of the Greek word for called as used here carries something of the thought of being divinely called. That is, God Himself selected this new name (Isa. 62:2) and here called the disciples by their new name Christians. It was especially appropriate at this time for now both Jews and Gentiles made up the church and a name could be given by which all of them could be known.
b.
The coming and message of the prophets from Jerusalem. Act. 11:27-28.
Act. 11:27-28 Following the years fruitful work in Antioch the brethren were visited by prophets from Jerusalem. They no doubt were glad to receive them but wanted to know the intent of their visit. The Spirit did not delay long in speaking through these men. As they gathered in a group there stood up one of the prophets named Agabus, who, speaking under the impulse of the Holy Spirit, foretold a great famine that was to affect the whole inhabited earth. Luke upon recording this scene sometime later states that this promised famine did occur in the days of Claudius, the emperor of that time.
c.
The free will offering taken and sent. Act. 11:29-30.
Act. 11:29-30 Immediately the brethren in the church in Antioch thought of others. How would they fare? How would others be affected? Always the first to suffer in a famine were those of Judea. The ground of the province of Judea was not productive enough to supply all the needs of the many who lived within its borders. This was true in natural times; what then would be their condition in a famine? Since the time for the celebration of the feast of the Passover was near many of Judea would be in Jerusalem. They took up a free will offering for the brethren of Judea and sent it by the hands of Barnabas and Saul to the elders of the Jerusalem church. This is the first mention of elders in the church.
366.
Who gave the name Christian to the disciples? Why especially appropriate at this time?
367.
How did Agabus and the others from Jerusalem become prophets?
368.
Who was Claudius?
369.
Why send relief to those of Judea since the famine was to affect the whole world? Why at this particular time?
Fuente: College Press Bible Study Textbook Series
(22) They sent forth Barnabas.The choice was probably determined, we may believe, by the known sympathies of the Son of Consolation for the work which was going on at Antioch. The friend of Paul, who had been with him when he was at Jerusalem (Act. 9:27), must have known his hopes and convictions on this matter, and must have welcomed the opening which was thus given him for working in the same direction. The fact that he was himself of the same country would also qualify him for co-operating with the men of Cyprus, who were carrying on that work in Antioch.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Barnabas Antioch Barnabas was evidently sent as a committee of inspection to see whether this new Gentile movement was genuine, and whether it confirmed the doctrine of Christianity without circumcision. His coming, and favourable decision and cooperation, doubtless settled the permanence of the Antioch Church under the maternal recognition of Jerusalem.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the report concerning them came to the ears of the church which was in Jerusalem, and they sent forth Barnabas as far as Antioch, who, when he was come, and had seen the grace of God, was glad, and he exhorted them all, that with purpose of heart they would cleave to the Lord.’
News of what had happened came back to the ears of the church in Jerusalem. We can compare this with Act 11:1, but what a different response it now produced. Fulfilling their responsibility of oversight, and with a desire to help on the growth of the new church, they sent Barnabas to oversee the work that they had learned was going on. It was both important to maintain the oneness of the church, and to ensure that the church was properly taught, as well as ensuring that all was right. But they chose carefully and wisely, for they sent a Hellenistic Christian leader who was himself a Cypriot, but who was also a Levite and in good standing in Jerusalem from the beginning (Act 4:36-37; Act 9:27). He was a man who would be satisfactory to both parties, and would best understand the situation And when he arrived he gave his full support to the work, for he recognised the ‘undeserved favour’, the sovereign love, of God at work, and rejoiced. And he himself taught the new believers and exhorted them to ‘stick firmly’ to the LORD with dedicated and purposeful hearts.
The coming of Barnabas was clearly seen as vital for the church in Antioch. The impression given is that the Christians who by their witness and obedience had begun this great work of the Spirit did not have sufficient knowledge of the word or of Apostolic teaching to be able to continue to carry the burden of the newborn church (that would be why Saul was needed). This gap was thus partly solved by the arrival of Barnabas. And yet even he soon felt the necessity to bring in Saul. He recognised the importance of obtaining the very best teaching for this important city church at the heart of the Empire. It takes a great man among a leadership to recognise his own shortcomings, and to bring in someone whom he no doubt knew was his intellectual superior, and even his superior in knowing and interpreting the Scriptures. He had recognised Saul’s gifts and was not jealous of them.
Fuente: Commentary Series on the Bible by Peter Pett
Barnabas in Antioch and Tarsus:
v. 22. Then tidings of these things came unto the ears of the church which was in Jerusalem; and they sent forth Barnabas that he should go as far as Antioch,
v. 23. who, when he came, and had seen the grace of God, was glad, and exhorted them all that with purpose of heart they would cleave unto the Lord.
v. 24. For he was a good man, and full of the Holy Ghost and of faith; and much people was added unto the Lord.
v. 25. Then departed Barnabas to Tarsus for to seek Saul;
v. 26. and when he had found him, he brought him unto Antioch. And it came to pass that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. Jerusalem, being the headquarters of the apostles, was still considered the capital city of Christendom. But proclamation of the unity of faith, so far as the believers of Samaria were concerned, had already been made, chap. 8:14-17. When therefore the news reached Jerusalem and was brought to the attention of the congregation, the brethren formally delegated Barnabas to go down to Antioch. If the report was based upon facts, he was to establish fraternal relations with the disciples in this great metropolis also. Barnabas made the trip, came to the end of his journey. and was more than repaid. He saw the grace of God; he was fully convinced by the many evidences of the working of God’s grace on every hand; he could not but acknowledge this fact with great joy and thanksgiving. And as a true son of comfort and exhortation he encouraged and admonished all the brethren to abide unwaveringly with the Lord, to cling to Him with full devotion of heart. The benefits and blessings of faith will come only to him that remains steadfast in his faith. And that is one of the purposes of the Gospel, to keep the believers in their faith. This preaching and admonishing of Barnabas made all the more impression, since he himself was a good man, and full of the Holy Ghost and of faith. His preaching and exhorting was not like saying a lesson by rote, but it flowed out of the depth of his conviction of faith and the power of the Holy Ghost, who lived in him. It is not absolutely essential for the proclamation of the Word, but it is not without influence upon the force and vividness of presentation, that the preacher have the full conviction of the truth of Scriptures and the great Gospel-facts. In Antioch the effect was immediate and wonderful: a great multitude was turned to the Lord. With the establishment of the congregation now assured and the work growing in scope every day, Barnabas thought of his friend Saul, who was only a short distance from Antioch, at Tarsus, and who, as Barnabas knew, was destined for work among the Gentiles. So Barnabas made the trip across the sea to Tarsus to look up Saul, and finding him, he led him to Antioch. For a whole year these two men now worked together in the church at Antioch, with its hundreds and thousands of souls in need of salvation. “The united labors of two such men for a whole year, in a community to which the Gospel had already been favorably introduced, could not fail of great results; and the ultimate results were far beyond any hope which they could then have entertained; for they were now erecting, as it were, the second capital of the Christian world, whence were sent forth, not long afterward, the most fruitful missions of the apostolic age. ” Here in Antioch also a great honor came to the disciples, for here, for the first time, they were called Christians. The heathen applied this name to the believers because they professed faith in Christ. Ever since, it has been the name which the believers have deemed the greatest honor to bear. Compare Act 26:28; 1Pe 4:16.
Fuente: The Popular Commentary on the Bible by Kretzmann
B.THE CHURCH IN JERUSALEM SENDS BARNABAS TO ANTIOCH; HE ENCOURAGES THE MEMBERS OF THE RECENTLY FORMED CONGREGATION; AND CONDUCTS SAUL TO THEM
s Act 11:22-26
22Then [But] tidings of these things [concerning them (see Exeg. note)] came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go [travel]14 as far as Antioch. 23Who, when he came [arrived], and had seen [and saw] the grace15 of God, was glad [rejoiced], and exhorted them [om. them] all, that with purpose [determination] of [the] heart they would cleave [should adhere] unto the Lord. 24For he was a good man, and full of the Holy Ghost and of faith: and much people [a considerable multitude] was added unto the Lord. 25Then departed Barnabas [But he went forth]16 to Tarsus, for to seek Saul: 26And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they17 assembled themselves [came together] with the church [in the congregation]18 , and taught much people. And [taught a considerable multitude, and () that (. also depending on )] the disciples were called Christians first in Antioch.
EXEGETICAL AND CRITICAL
Act 11:22. Then tidings of these things [concerning them].The tidings referred to the men [not things Engl. vers.], who voluntarily labored in Antioch as missionaries among the Gentiles; for in Act 11:22, like in Act 11:21, must necessarily be understood as referring to the Hellenists who are described in Act 11:20, as performing the part of evangelists. Public report [ , fama, as in Mar 1:45 (Meyer).Tr.] brought the information concerning their operations among the pagans, and the results of their preaching in Antioch, to the congregation in Jerusalem. The members of the latter gave evidence of their interest in this matter, and in the congregation in Antioch, (which had been but recently formed, and which consisted mainly of converted heathens), by sending Barnabas to them. This mission was the more appropriate and kind, as Barnabas himself was also a native of the island of Cyprus (Act 4:36), from which some of those Christians came, who had spread the Gospel in Antioch. A certain connection between these men and Barnabas, accordingly, already existed, inasmuch as he was not only a Hellenist, but, in particular, a native of Cyprus.
Act 11:23-26. a. Barnabas was commissioned by the primitive congregation to examine the state of affairs in Antioch, and then to adopt such active measures as the circumstances should require. When he arrived, he saw such decisive evidences of the grace of God, which had attended the labors of the evangelists, and controlled the newly converted heathens, that he could only heartily rejoice. He found no occasion to censure any thing whatever, or even to remedy any defect, and therefore all that remained for him to do, was, solely, to exhort all the members of the congregation to persevere, and to remain faithful to the Redeemer. He urged them to adhere , with the determination of the heart, to the Lord, i.e., to adopt it as an established principle, and carry it into effect, that they would adhere to Christ. This of Barnabas reminds us of the circumstance mentioned by Luke, Acts, Act 4:36, that he had been surnamed: Son of prophetic discourse, or exhortation [see Exeg. note on Act 4:36-37.Tr.], on account of the special gift which he had received. We may hence assume, that the exhortations which he addressed to the Antiochian Christians, were discourses preminently marked by depth and power of thought, and by earnestness of manner. There is another allusion to the same general point, in Lukes remark that Barnabas had a kind heart and disposition, and was full of the Holy Ghost and of faith. The predicate designated not only moral worth in general, but also, in a special sense, kindness, or, affectionate sentiments. All this most fully agrees with the statement that he rejoiced so heartily (, Act 11:23), when he ascertained the spiritual state of the recent converts.
b. Who, when he came, etc.The mission of Barnabas produced a twofold result: on the one hand, the number of converts was considerably increased (Act 11:24) through his labors in the congregation of Antioch; on the other, it was of the highest importance, and exerted a widely extended influence, in reference not only to this congregation, but also to the entire church of Christ, that Barnabas brought Saul in connection with the congregation of Antioch, Act 11:25 f. Saul did not himself originally conceive the thought, independently of others, of proceeding to Antioch, but it was Barnabas who induced him to adopt this course. It was, according to Act 9:27, Barnabas himself, who had, at an earlier period, introduced Saul to the apostles in Jerusalem, and placed him in connection with the primitive congregation of that city. The same man now brought Saul to Antioch, and established an organic communication between him and this congregation of Gentile-Christians, the future history of which promised to be so rich in events, and which converted Antioch into the metropolis of Gentile-Christianity. Barnabas was acquainted with all the circumstances connected with the conversion of Paul, and hence he had, doubtless, also been informed of the declaration of the exalted Redeemer that He had chosen Saul to bear His name before Gentile nations and kings, Act 9:15; comp. Act 22:21; Act 26:16 ff. It is therefore possible that while Barnabas was laboring in this Gentile congregation, which had been so recently called into existence, and yet had already become so large, the image of that man who was chosen for such lofty purposes, and, specially, for the conversion of heathens, may have, not without the illumination of the Holy Ghost (full of the Holy Ghost, Act 11:24), presented itself to his mind. It was soon clear to him that Saul was precisely suited for that field of labor, even as the latter was suited for him, so that he would be the right man in the right place. He accordingly proceeded at once to Tarsus in Cilicia, which was not far distant, for the purpose of seeking Saul in his native city, to which he had retired in order to escape the hostile movements of the Hellenists at Jerusalem, (Act 9:30). Here he had disappeared for a season from the view, not only of his enemies, but also of his Christian brethren, like one who had left no trace behind; it became necessary to seek him out (), and, as it were, to discover him anew (). Barnabas induced him by his earnest requests and representations to accompany him when he himself returned to Antioch. And now Saul enters upon that field of action on which his peculiar labors were destined to unfold themselves in their whole breadth and depth. He labored at first in connection with Barnabas during an entire year, within the limits of the Antiochian congregation: they assembled in the congregation, that is, they labored in the assemblies for public worship; [ , they attended at the meetings of the congregation, (de Wette); they came together in the church, the public assembly, i.e., for the purpose of worship. (Hackett).Tr.].To understand the word , with Meyer (2d ed.) as denoting the hospitable reception with which the two men met, is not in harmony with the context, as the language of Luke refers alike to Paul and Barnabas, whereas the latter already had his home, as it were, in Antioch; , moreover, occurs in such a sense only when the words are connected with it, or when the connection indicates it unequivocally in some other manner. [In the last (3d ed. 1861) edition of his commentary, Meyer abandons the interpretation mentioned above, and now says: does not denote a hospitable reception (Mat 25:35), which does not suit the case of Barnabas; the sense is: they were brought together, that is, united in the congregation, after having previously lived and labored apart from each other.Tr.].The two men taught much people, which fact indicates the wide extent of their operations; their labors, however, are not to be viewed precisely as those of missionaries, but rather as those of teachers (), who guided the converts in acquiring a knowledge of the truth, and conducted them onward in the Christian life and walk. It should, besides, be noticed that this , in the proper sense of the word, is here, for the first time, mentioned in connection with Paul, (although Barnabas is also undoubtedly included), whereas in Act 4:2; Act 4:18; Act 5:25; Act 5:28; Act 5:42; comp. Act 2:42, it is represented as exclusively the act of the apostles.
c. That the name of Christians originated in Antioch, is a fact, for the knowledge of which we are indebted to Luke. It may seem to be one of very little importance, and is, indeed, mentioned incidentally, and in quite an unpretending manner. Still, it is a fact of some weight, and is so regarded by Luke, however unpretending his manner of stating it may be. For the connection in which it occurs, shows that he viewed it as an evidence of the blessing which attended the labors of Saul and Barnabas in Antioch. [The Christians styled themselves , , , or , , (Alf.) while the names (Act 2:7), (Act 24:5), etc., were applied to them by the Jews. (Kuin.)Tr.] The original introduction of the name of Christians, constitutes, indeed, in a certain sense, an era. It has long since, and with great truth, been said, that the Christians did not originally apply this name to themselves; for throughout the whole New Testament it is employed by those who were not Christians. (Act 26:28; 1Pe 4:16). Neither could the Jews have introduced it, since they would never have applied the Messianic name, which they held to be sacred, to a hated sect; it would have, according to their views, been desecrated by such a use. No other explanation is possible, except that the name proceeded from the pagans, and this view is sustained by the form of the word, which, in every respect, resembles the names of political parties, such as Herodians [Mat 22:16], Csarians, Pompeians. [That it has a Latin form (like Mariani, Vitelliani, etc.), is no decided proof of a Latin origin: Latin forms had become naturalized among the Greeks, etc. (Alf.).Tr.]. To pagans, who were not acquainted with the historical and dogmatical or religious signification of as an appellative, it seemed to be a proper name, and thus they formed a party name from it. Ewald, who goes still further, conjectures that the name proceeded from the Roman government in Antioch, the residence of the proconsul of Syria; but it is not probable that the Roman authorities, at this early period, already noticed the Christians officially, as a body of men distinct from the Jews. [X, 1. aor. inf. act., nominati sunt; Atticis erat res agere, apud recentiores, res ita agere, it nomen inde adipiscaris, hinc significatione intransitiva, dici, nominari, audire, id. quod , , etc. (Kuinoel). Comp. Rom 7:3.Tr.].Now if the name was furnished by pagans, this circumstance itself demonstrates that the development of the church of Christ had advanced to another grade, which was new in its essential features. Although the pagans often came in contact with Christians, they had not hitherto distinguished them from the Jews, nor recognized them as a separate and independent class of men. But they now made this distinction, and, first of all, in Antioch, and thus two points are established:first, large numbers of pagans must have been converted in this city; for as Antioch contained a large Jewish population also, it is apparent, that if the great mass of the Christian congregation had consisted of converted Israelites, the Christians, as a whole, would have continued to be identified with the Jews. Secondly, the specific or peculiar features of Christianity, now came prominently into view, in so far as Christ was the centre of the faith, the love, and the hope of the Church (X). The introduction of this name is, therefore, historically important, as an evidence that, at this point, the church of Christ is entering the sphere of General History, and that the Judo-Christians are becoming commingled with Gentile-Christians as one body. See my [the authors] work, entitled: Apostol. u. nachapost. Zeitalter, 2d ed. p. 372 f. [Lechler there remarks, in addition to the thoughts expressed above, that the name Christians embraced all the members, irrespectively of their Jewish or Gentile birth, since Luke here says , and that it appears from Gal 2:12-13, that previously to the arrival of certain men at Antioch, the Judo-Christians had not been deterred by any Levitical laws from associating with their Gentile-Christian brethren on equal terms, etc., etc.Tr.].The supposition that the name of Christians had been originally employed as a term of ridicule, which, after the example of Wetstein, Baumgarten still entertains, has nothing to sustain it, except the circumstance that the people of Antioch were notorious for their wit and satirical language. [For the authorities by which this fact is proved, see Kuinoel, ad loc., and Conyb. and Howson: Life, etc. of St. Paul, I. 130, and n. 4. London. 1354.Tr.]
DCTRINAL AND ETHICAL
1. The apostles here recede in a remarkable manner from our view. When Philip had labored among the Samaritans, the apostles who were at Jerusalem, heard that Samaria had received the word of God, Act 8:14, and they sent thither Peter and John, two of their own number. But in the present passage the tidings of the conversion of Gentiles in Antioch, came unto the ears of the church, and it is the church that sends Barnabas to this city. Hence, it is not the college of the apostles, but the church, that grants the commission, and the messenger himself is not an apostle, but a member of the church. It cannot, indeed, be doubted in the least degree, that the church at Jerusalem, including, and not excluding the apostles, is meant, so that the apostles coperate when Barnabas was commissioned. Nevertheless, even according to this view, it is a striking circumstance that the apostles, whose position was so prominent in Act 8:14, here retire, as it were, among the congregation, and act only in conjunction with the latter. Even when it is fairly taken into account, that at the former period the great majority of the members of the church in Jerusalem had been scattered abroad, in consequence of the persecution mentioned in Act 8:1, and that those who remained in the city were principally the apostles, (whereas, at the present time, a numerous congregation may have again gathered around them), it is still a very significant circumstance that the messenger was a man who did not belong to the circle of the apostles. This course of the apostles in thus retiring from their former prominent position, must, necessarily, have a certain reference to the specific nature of the event that is here brought to view. Baumgarten (I. 267) very correctly here recognizes an instance of the self-control of the apostles. It was not egotism nor sensitiveness which caused them to retire; the church rather acted with an intelligent understanding of the Lords plan of salvation, and was governed have by a spirit of love, which, with great delicacy and wisdom, anticipated and provided for the wants of the newly formed Gentile congregation, by sending to Antioch precisely Barnabas, the Hellenist who came from the island of Cyprus.
2. The choice of Barnabas as the representative sent by the primitive congregation to the Gentile-Christians in Antioch, was a very happy one, and fully in accordance with the mind of the Lord, who guides his church. Barnabas at once perceived the grace of God which had here manifested itself, and rejoiced; his part consisted simply in exhorting all to persevere and remain faithful to Christ. As God is, according, to Act 10:34, , so, too, this disciple, who was enlightened by the Holy Ghost, did not regard the person either in the case of those who had preached here, or in that of the recent converts, who were pagans, but he directed his, attention to the grace of God, the power and operation of which he most plainly saw. Now where the grace of God in Christ is distinctly revealed, a child of God will always rejoice and feel at home, even if any thing unusual or strange should be found in the persons, and in their manners and ways.
3. That Jesus Christ is the personal centre of Christianity, is strikingly manifested in this history of the planting of the church in Antioch. The Hellenistic travelling preachers preached the Lord Jesus, Act 11:20; a great number believed, and turned unto the Lord, Act 11:21; Barnabas exhorted the new converts to cleave unto the Lord with purpose of heart, Act 11:23; and much people was added unto the Lord, Act 11:24. A vital Christianity is a vital and personal relation of the individual to the living and personal Christ. Without faith in the living Christ, with out a vital union with Him in spirit and character, Christianity becomes a mere form and mask. The circumstance, moreover, that the Christians received this distinctive name first of all in Antioch, shows that the believers in this city were devoted to Christ personally in a preminent degree; for otherwise this name would not occurred to the pagans who introduced it, so naturally and vividly, as to be currently applied by them to the members of the church. It is striking that the believers derived their name, not from Jesus, but from Christ. That Jesus of Nazareth is the Christ [Mat 26:63; Joh 1:20], the Anointed of God, the King and Lord of His redeemed, was the article of faith which so abundantly filled the heart, that the mouth emphatically proclaimed it, insomuch that strangers bestowed on them, not the name Jesuits, but that of Christians.
HOMILETICAL AND PRACTICAL
See below, (Act 11:27-30.)
_____________
Footnotes:
[14]Act 11:22. It is true that is wanting in A. B. [and also Cod. Sin.], as well as in several versions [Syr. Vulg. etc.], and it is cancelled by Lachmann. It is, however, sufficiently attested [by D. E. G. H., and retained by AIf.] and could have more easily been omitted as superfluous, than have been interpolated, if it had originally been wanting. [See Winer: Gr. N. T. 65. 4. ult. where the presence of the word is justified and explained.Tr.]
[15]Act 11:23. [ after omitted in the text. rec., with D. E., but Lachm. and Alf. insert it from A. B. It is found also in Cod. Sin. Alford takes it emphatically in the following sense: the grace which (evidently) was that of God.Tr.]
[16]Act 11:25, The readings and [the latter both before and after ], are alike spurious; the former [is found in E. G. H., Vulg. etc., but is omitted in Cod. Sin., and by Alf., and, besides,] is wanting in A. B. and D., even though the latter MS. (Cantabrig.) has inserted in the text an unnecessary amplification of this verse. [It is adopted by Bornemann, and is as follows: , . (corrected by a later hand to ) . before , is found in G. H., but is omitted in A. B. E. Cod. Sin., and by Lach., Tisch. and Alf. after is found in E. G. H., but is omitted in A. B. Cod. Sin., and by Lach., Tisch. and Alf.Tr.]
[17]Act 11:26. a. The word [after ], which in reference to the last member of the verse [, like the preceding infinitives, depending on ; Winer: Gr. N. T. 44. 3], is obviously the more difficult reading, is, nevertheless, sustained by three important MSS. [A. B. E., and now also Cod. Sin.], and a number of minuscules. Hence, Tisch. and Lach. [as also Born, and Alf.] have very properly preferred it to the reading [of text. rec. from G. H. Meyer says, in opposition to these editors: The accus. is necessary, as . which follows afterwards, does not suit this dative. But Luke may have chosen the dat. on account of which immediately precedes, (comp. Act 20:16; Act 22:17) and retained this construction, although he appended the last member of the verse. See Win. Gr. Gr. 6067.Tr.].It is more doubtful whether before [omitted in text. rec., and by E. G. H.] and which Lach. and Tisch. [and Alf.] have inserted from A. B. etc., is genuine; it rather appears to be a later addition, designed to be emphatic. [It is found in Cod. Sin. Meyer regards it as genuine, and as corresponding to before ., equivalent to bothand also.Tr.]
[18]Act 11:26. b. [The Engl. version offers in the margin the strictly literal rendering (Wiclif; Rheims): in the church (. ), instead of with the church (Geneva) in its text. See Exeg. notes below, Act 11:23-26. b.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 1771
DUTY OF CLEAVING TO THE LORD
Act 11:22-23. Then tidings of these things came unto the ears of the Church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
TO see men converted unto God is a source of very exalted joy: still, however, that joy is by no means unmixed. In viewing a tree full of blossoms, we almost irresistibly contemplate the dangers to which they are exposed, and the probability there is that many of them at least will never come to maturity. Our blessed Lord, in the parable of the Sower, has taught us to expect a similar issue in relation to the fruits produced by the Gospel: and experience confirms the truth of his representations. Hence, whilst we rejoice over young converts, we are constrained to rejoice with trembling. Agreeably to this observation, we find the Apostles invariably labouring to confirm the souls of the Disciples [Note: Act 14:21-22.], and persuading them to continue in the grace of God [Note: Act 13:43.]. Such was the conduct of Barnabas towards the Disciples at Antioch: He was glad when he saw the grace of God manifested in their conversion; but, being jealous over them with a godly jealousy, he exhorted them all, without any distinction, that with purpose of heart they would cleave unto the Lord. This exhortation of his leads us to contemplate the dangers and the duties of the Lords people.
I.
The dangers
Had the new converts been in no danger of departing from the Lord, they had not needed such an earnest exhortation to cleave unto him. But the truth is, that all Christians are in danger.
1.
From the ungodly world
[It is not easy to say which are more replete with danger to the Christian, the frowns or the smiles of the ungodly world. Their hatred is often difficult to be borne. When persecution arises from those who are nearly related to us, or invested with authority over us, or on whom our temporal interests materially depend; and more especially when it rages to such an extent that we must forsake all to follow Christ; it requires much grace to meet the trial aright, and much strength to maintain our stedfastness in the Lords ways. We are apt to give way to that fear of man which bringeth a snare. On one occasion, Paul was forsaken by all the Church at Rome, through a fear of participating in his trials [Note: 2Ti 4:16.]: nor can any man tell how he shall demean himself under such circumstances, till he is actually placed in them.
Sometimes it happens that our friends, instead of using violence, endeavour to divert us from our purpose by kindness: and then we feel it ten times more difficult to oppose their wishes: we begin to think that it is better to make compliances, and not adhere too strictly to the requisitions of the Gospel. We flatter ourselves, that by such means we shall soften their prejudices against religion, and perhaps win them to Christ: but in this way we are in danger of wounding our own consciences, and of relapsing altogether into the ways and spirit of the world. A measure of tenderness and conciliation we highly approve; but it may easily be carried too far, and bring us to seek that friendship of the world which is enmity with God [Note: Jam 4:4.].]
2.
From our own corrupt hearts
[The heart is naturally carnal; and it is but in part renewed even in the best of men: the flesh still lusteth against the Spirit, as well as the Spirit against the flesh [Note: Gal 5:17.]. Paul himself complained that he had a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which was in his members [Note: Rom 7:23.]. Hence the cares or pleasures of life soon regain an ascendant over us, if we in the least relax our watchfulness against them; or perhaps, like David, we fall into the grossest crimes. Demas has shewn us how awfully the most distinguished professors of religion may depart from God [Note: 2Ti 4:10.]: and in the thorny-ground hearers, we see how all the life of religion may be lost, whilst the outward form of it remains unaltered [Note: Mat 13:22.]. After our Lords exhortation to his own Apostles, we may see that there is no sin whatever into which we may not fall, if we be for one moment left to the workings of our own evil hearts [Note: Luk 21:34.]. Indeed, independent of any gross sin to which we may be allured, the heart is of itself so indisposed to spiritual exercises, that it will soon faint and be weary in them, if its strength be not daily renewed by the Spirit of God. Hence that direction of the Apostle, Be not weary in well-doing [Note: Gal 6:9.].]
3.
From the temptations of Satan
[One of the first devices of Satan is, to persuade men that so much exertion in the divine life is not necessary; and, as he did respecting our Lord, he will instigate some friend to whisper in our ear, Spare thyself. If he do not succeed in this way, he will suggest to us that our efforts are in vain; that we never were truly converted unto God; that we are not in the number of Gods elect; that we have committed the unpardonable sin; and we had better secure the happiness that is within our reach, than labour for that which we can never obtain. Alas! how many has he deceived by these wiles, and ruined by these devices! Well then may we be on our guard against him, since we are told that he is always walking about as a roaring lion, seeking whom he may devour. There had not been such armour provided for our use, if we had not a very arduous conflict to maintain [Note: Eph 6:11-12.].]
4.
From the very members of the Church itself
[St. Paul warned the elders of Ephesus that they were in great peril from false brethren; and that not only from other quarters, but even from among their own selves, some would arise, speaking perverse things, and drawing away disciples after them [Note: Act 20:29-30.]. And who that is conversant with the sacred writings, or with the state of the Christian Church at this day, need be told what havoc false brethren have made, sometimes subverting whole houses, and bringing in damnable heresies, whereby they bring destruction both on themselves and multitudes of unsuspecting followers [Note: 2Pe 2:1; 2Pe 3:17.]. Even where persons do not go to these extremes, they may diffuse a vain, conceited and contentious spirit, and beguile to an awful extent the simple-minded. We all know how easy it is to receive bad impressions; and how difficult to get rid of them, when once received. There is, if I may so call it, a virgin simplicity, which is the chief beauty and excellence of a Christian, and which, if once lost, is very hardly recovered; and to preserve it amongst a people, requires all the vigilance of the most active minister, as well as all the caution of the people themselves [Note: 2Co 11:2-3.].]
From contemplating the dangers of the Lords people, we are naturally led to consider also,
II.
The duties
These are manifestly contained in the words of our text, partly by implication, and partly as directly expressed
1.
We should be aware of our danger
[There is not any thing more prejudicial to the Christian than a presumptuous security: yet how extremely common is it in the Church of God! The professors of religion see, and condemn, this evil amongst their less-enlightened neighbours, and yet are unconscious of its existence in themselves. They even see it in each other; but almost every one conceives himself to be an exception from the rest: others may be ensnared by the world, or deceived by their own corrupt hearts, or beguiled by Satan, or drawn aside into some wrong sentiments or habits by their brethren; but I am clear; I am right; I am in no danger. But let all of us look back, and trace the workings of our own hearts, and we shall find reason to acknowledge either that we have already, on many occasions, been impeded in our Christian course, or that, if we have not, it has been owing to the exceeding and abundant grace of God towards us. We should be deeply sensible of our own frailty; and should shun the means and occasions of sin, as much as sin itself. We should not be high-minded, but fear: and, whilst we most think that we stand, we should take heed lest we fall. Not that it is desirable for any one to be brought into bondage, or to live under the influence of slavish fear: but, an humble filial fear is desirable at all times: such a fear, I mean, as drives us to the Lord for safety, and leads us to put our whole trust in him. In this sense, blessed is the man that feareth alway.]
2.
We should have a fixed and determined purpose to cleave unto the Lord
[Let me not be misunderstood, as if I would recommend any one to make resolutions in his own strength: the example of Peter may shew us the folly of such confidence: he who one hour declared that he would sooner die with Christ than deny him, denied him the next hour with oaths and curses. But in the Lords strength we may, and must resolve. My heart is fixed, my heart is fixed, I will sing and give praise unto the Lord, was a resolution worthy to be formed: as was that also of Joshua, that though all Israel should depart from God, he and his house would serve the Lord. Indeed without such a fixed purpose of heart, we shall become the sport of every temptation. We must determine, through grace, that we will be faithful to our God; that neither the allurements of life, nor the terrors of death, shall induce us to turn aside from following him. We must keep our eye single in this respect: we must have one object, and one alone, in view: to honour God must be the one aim of our lives. In relation to this, we must maintain with equal firmness the principles and the practice of Christianity: we must hold fast the profession of our faith without wavering, and be steadfast, unmoveable, and always abounding in the work of the Lord.]
Suffer ye then a word of exhortation
[That the subject is deserving of your deepest attention, cannot be doubted: the character given of Barnabas, in the words following our text, is a pledge of it; He was a good man, and full of the Holy Ghost and of faith. He was a son of consolation; and therefore we may be sure he did not needlessly endeavour to distress the souls of any: yet he exhorted all without exception, because all are in danger of falling, and of making shipwreck of the faith. Consider then, beloved, what obligations you are under to cleave unto the Lord. Has he so highly favoured you with tokens of his love and mercy, that you should forsake him at last? Has our blessed Saviour shed his blood for you, that you should tread him under your feet by relapsing into sin? Has the Holy Spirit enlightened, quickened, sanctified you, that you should do despite to him, and quench his sacred motions? Have you found God a wilderness to you, that you should desert him, and go back again to the world for happiness? Is it wise to leave the fountain for broken cisterns? Is it likely to make you happier even in this world; and, if not, how much less will it do so in the world to come? Did you never read, that they who turn back, turn back unto perdition; and that Gods soul can have no pleasure in them? Be on your guard then, ere it be too late. But if any will not take warning, I shall conclude my address to them with the solemn declaration of Moses, just before his death; I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life that ye may live, and that ye may love the Lord your God, and cleave unto him; for he is your life, and the length of your days [Note: Deu 30:19-20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
Ver. 22. And they sent forth Barnabas ] A very fit man; for he was a “son of consolation,” and would handle those young plants with all tenderness. Wring not men’s consciences, saith Dr Sibbs, you may happen to break the wards of them if you do.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. ] . , a Hebraism, see reff.
] himself a Cyprian, ch. Act 4:36 .
His mission does not seem exactly to have been correspondent to that of Peter and John to Samaria (nor can he in any distinctive sense, be said to have been an Apostle, as they were : see ch. Act 14:4 , and note): but more probably, from what follows, the intention was to ascertain the fact , and to deter these persons from the admission of the uncircumcised into the church: or, at all events, to use his discretion in a matter on which they were as yet doubtful. The choice of such a man, one by birth with the agents , and of a liberal spirit , shews sufficiently that they wished to deal, not harshly, but gently and cautiously, whatever their reason was.
Fuente: Henry Alford’s Greek Testament
Act 11:22 . . .: in contrast here to Antioch, in which the existence of an Ecclesia was not yet formally recognised; but cf. Act 11:26 , Hort, Ecclesia , pp. 59 61. : “concerning them” R.V., i.e. , the persons who had believed and turned to the Lord. Meyer takes it of the preachers, Felten of both preachers and converts.
Fuente: The Expositors Greek Testament by Robertson
tidings = the report, or word. Greek. logos. App-121.
of = concerning. Greek. peri
came = was heard.
church. App-186.
sent forth. Greek. exapostello. App-171.
Barnabas. He was himself of Cyprus. Compare Act 4:36, and see Act 11:20.
that he should go. The texts omit.
as far as. Greek. heos.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] . , a Hebraism, see reff.
] himself a Cyprian, ch. Act 4:36.
His mission does not seem exactly to have been correspondent to that of Peter and John to Samaria (nor can he in any distinctive sense, be said to have been an Apostle, as they were: see ch. Act 14:4, and note): but more probably, from what follows, the intention was to ascertain the fact, and to deter these persons from the admission of the uncircumcised into the church: or, at all events, to use his discretion in a matter on which they were as yet doubtful. The choice of such a man, one by birth with the agents, and of a liberal spirit, shews sufficiently that they wished to deal, not harshly, but gently and cautiously,-whatever their reason was.
Fuente: The Greek Testament
Act 11:22-24
BARNABAS COMES TO ANTIOCH
Act 11:22-24
22 And the report concerning them-The church had been established at Antioch and was composed largely of Gentile Christians. The conversion of Cornelius and the discussion which followed his conversion prepared the apostles and the church at Jerusalem for the good news of the young but fast-growing church at Antioch. News did not travel fast at that time, but the church in Jerusalem heard of the establishment of the church at Antioch, and sent forth Barnabas as far as Antioch. The first mention we have of Barnabas was a very favorable one. (Act 4:36-37.) Here he sold his field and brought the money and laid it at the apostles feet for distribution in helping those in need. The next mention that we have of him is when he introduced and commended the new convert Saul to the apostles at Jerusalem. (Act 9:27.) Now we have the church at Jerusalem sending him to Antioch. Barnabas belonged to Cyprus; he was sent to Antioch as Peter and John had been sent to Samaria. (Act 8:14.) Barnabas was a good man, judicious, broadminded, and generous. He was of the tribe of Levi, spoke Greek, and was well qualified to mix with the people of Antioch; they could trust him to give wise counsel and to bring an accurate report to Jerusalem.
23 who, when he was come,-Barnabas was full of the Holy Spirit; he was possibly acquainted with those who had gone to Antioch and first preached the gospel there; as he was a Grecian Jew, he would be in sympathy with the Gentile converts, and would be welcomed by the Christians in Antioch of both Jews and Gentiles. When Barnabas saw the grace of God he was glad. He exhorted them all. His first name was Joseph, but the apostles surnamed him Barnabas, which is, being interpreted, Son of exhortation. (Act 4:36.) Barnabas had a special gift for work of this kind; he exhorted these Christians with one purpose of heart to cleave unto the Lord. Cleave here is from the original pros- menein, and means to keep on remaining loyal to the Lord; he exhorted them to be persistent; this was needed in such a pagan city as Antioch.
24 for he was a good man,-Very few times in the Bible is one called a good man; Barnabas came in this class. He was good and full of the Holy Spirit. This explains his conduct. Besides being really good, he was full of the Holy Spirit and faith. As a result of his labors much people was added unto the Lord. These people were added to the Lord when they were added to the church; they were added to the church when they heard the gospel, believed it, repented of their sins, and were baptized into Christ. This is the way people were added to the Lord. It should be noticed how prominent the Lord is made here. Christ is called the Lord Jesus (verse 20); the hand of the Lord was with them (verse 21); and the believers turned unto the Lord (verse 21); Barnabas encouraged the people to cleave unto the Lord (verse 23); and much people was added unto the Lord (verse 24). The result of Barnabas visit to Antioch was that much people was added unto the Lord; that is, literally, a great multitude was added to the Lord. We now have a large congregation of disciples in Antioch.
Fuente: Old and New Testaments Restoration Commentary
am 4047, ad 43
tidings: Act 11:1, Act 8:14, Act 15:2, 1Th 3:6
and they: Act 4:36, Act 4:37, Act 9:27, Act 13:1-3, Act 15:22, Act 15:35-39
Reciprocal: Act 18:22 – the church 1Co 9:6 – Barnabas Heb 1:14 – sent
Fuente: The Treasury of Scripture Knowledge
THE DEPUTATION TO ANTIOCH
They sent forth Barnabas.
Act 11:22
Immediately after the death of Stephen the disciples were scattered abroad away from Jerusalem all over the country, and wherever they went they told the story of the love of Jesus. Some of these disciples had come to Antioch, and numbers of people were led by their preaching, accompanied by the power of God the Holy Ghost, to embrace the Gospel and to give themselves heart and spirit to the service of the Lord Jesus. Tidings of this work at Antioch were sent up to Jerusalem to the Church, and they commissioned St. Barnabas to go down to Antioch and there inquire as to the nature of this work.
I. The character of St. Barnabas.The result of this visit of St. Barnabas is recorded in the Acts, and the character of the Apostle is also given to us. What a wondrous character it is! A good man. But not only a good manplenty of men in this world are good men, but he was something more than thata good man, and full of the Holy Ghost and of faith. This man is sent as a deputation from the Church at Jerusalem to Antioch.
II. What he saw at Antioch.When he came there he saw the grace of God (Act 11:23). Barnabas saw the grace of God because he was a good man, and full of the Holy Ghost. Some men can see no good in anything that is religious, no good in anything that points to Jesus, no good in anything that leads to Gods house and to Gods worship; no good whatever. They have not got eyes to see, and they have not got ears to hear, and they have not got hearts to understand. But Barnabas had. He had spiritual vision. When we see sin crucified, when we see evil habits overcome, when we see carnal desires trampled underfoot, when we see worldly things abhorred, when we see the flesh crucified, when we see mens minds and hearts turned heavenward, when we see diligence in attending on the means of grace, when we see people coming frequently to the Holy Communionthen we see the grace of God as Barnabas saw it.
III. His gladness.Then too, when he saw the grace of God, he was glad. There is no person who does not rejoice to see a man really converted from his evil ways, really regenerated. We must be very hard-hearted if we are not really glad in heart. There is nothing that rejoices the heart of a clergyman more than to see the grace of God working in his congregationa better attendance at church, more communicants, more liberality to the offertory, and a sympathetic interest in the work of the parish, and especially when he sees lives transfigured through the blessed leavening effect of the sanctifying grace of God the Holy Ghost.
IV. His exhortation.What did he do? He exhorted them that with purpose of heart they would cleave unto the Lord; in other words, that they would continue in that grace upon which they had entered, that they would not be Christians one day, or one week, and then turn back again to the world, that they would not just merely be Christians on Sunday and be anything else every day during the week. So many professing Christians are like people who on Sunday put on their Sunday clothes, and on Monday put on different attire. Let me say to you, Cleave unto the Lord. How? By constant diligent prayer, by attendance upon our religious duties, and especially by coming to the Holy Communion, not once a month, but once a week at leastby daily reading of Gods Word, and by doing all we can by our example and by our life in showing forth the glory of our Lord.
Illustration
Barnabas was the Christian, and probably the baptismal name, which the Apostle gave to Joses, a man of Cyprus, and a Levitethe first person recorded by name as having given his property to the Church, and who acknowledged the subordination of his own ecclesiastical office to, and its absorption in, the Christian ministry, by thus coming and laying the purchase-money of his land at the Apostles feet. The name Barnabas may equally mean the son of consolation, or the son of exhortation. And happily these two words are identical in the Greek. May we never divide them! always mixing comfort with teaching, and never approaching to anything like a reproof till we have first begun by consoling, even as Christ said of the Holy Ghost Himself, When the Comforter is come, He will reprove.
Fuente: Church Pulpit Commentary
2
Act 11:22. The church in Jerusalem sent Barnabas to Antioch (in Syria), because the scattered disciples had carried the Gospel message as far as to that city.
Fuente: Combined Bible Commentary
Mission of Barnabas to AntiochHis CharacterCo-operation of Saul with him thereThe Name Christian 22-26.
Act 11:22. Tidings of these things came into the ears of the Church which was in Jerusalem. The Church in Jerusalem is here spoken of collectively, as a local : and the oriental phrase came into the ears of the Church tends almost to personify it. On the other hand, it is remarkable that no mention is made of the Apostles here, such as we find in Act 8:14, Act 11:1, Act 15:2.
They sent forth Barnabas. See notes on Act 4:36 and Act 9:27. There is great beauty in the description of his character which follows. This mission was alike creditable to him and to them. If it was the free communication of the Gospel to Gentiles at Antioch, and their full reception of it, of which they had heard, they may have sent Barnabas simply to inquire into the facts and to seek explanations. But at all events they sent the man who was best known among them for large-heartedness and generosity of character.
That he should go as far as Antioch. If we follow the received text, the Greek seems to imply that Barnabas was to exercise his mission on the way, along the Phoenician coast-road, where the Gospel had been preached as well as at Antioch. See note on Act 11:19.
Fuente: A Popular Commentary on the New Testament
Act 11:22-24. Then tidings of these things came to the church at Jerusalem And, as they had lately seen a way opened for the conversion of the Gentiles, they received information of this further progress of the gospel with peculiar pleasure; and sent forth Barnabas to Antioch That he might confirm the new converts in the faith into which they had been initiated: who, when he came To the city, and had seen Evident proofs of the grace of God conferred upon them; was glad Rejoiced in the good work wrought among them; and exhorted them all that Whatever circumstances of difficulty and suffering might arise; they would, with purpose of heart With full determination and constancy; cleave unto the Lord Adhere to his truth, cause, and people. For he was a good man A man eminently pious and benevolent; and full of the Holy Ghost and of faith Largely endowed with the sanctifying graces and extraordinary gifts of the Divine Spirit; and much people Through his instrumentality; were added unto the Lord Were converted unto God, and received into the church by baptism.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
22-24. Jerusalem was still the chief center of religious influence, being the chief residence of the apostles. They kept a watchful eye upon the movements of brethren in all directions, supplying help and counsel according to the demand of circumstances. They were anxious to hear of every new success, and the brethren were equally glad to report it. (22) “Then tidings of these things came to the ears of the Church in Jerusalem, and they sent forth Barnabas to go as far as Antioch. (23) When he arrived and saw the favor of God, he rejoiced, and exhorted them all with purpose of heart to cling to the Lord. (24) For he was a good man, and full of the Holy Spirit and faith; and a great multitude were added to the Lord.” It is not often that Luke bestows a direct encomium upon the characters of whom he writes, as he does here upon Barnabas. But it was proper, in this case, that the selection of Barnabas for this mission, in preference to other brethren, should be accounted for by stating the noble qualities which led to the choice. He was certainly a most proper man to send to a congregation of young disciples, to exhort them to cling to the Lord.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
22. Here we see that the apostles at Jerusalem, having heard of the progress of the gospel among the Syrian Gentiles, sent away that good preacher Barnabas, beloved by the apostles and saints, to go even to Antioch, the Syrian metropolis, and investigate the strange phenomenon.
Fuente: William Godbey’s Commentary on the New Testament
Verse 22
Barnabas. He was originally a Levite of Cyprus. (Acts 4:36.)
Fuente: Abbott’s Illustrated New Testament
11:22 {5} Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
(5) The apostles do not rashly condemn an extraordinary calling, but instead they judge it by the effects.
Fuente: Geneva Bible Notes
As the apostles had done previously when they had heard of the Samaritans’ salvation, they investigated when word of the salvation of Gentiles reached Jerusalem (Act 8:14-15). They chose a representative to visit the scene to evaluate what was happening. The Lord obviously controlled these men in their choice of an observer. Barnabas (cf. Act 4:36-37) was an excellent man for this mission since he, like some of the evangelists in Antioch, was from Cyprus. He was also a more broad-minded Hellenist. Furthermore he was a positive, encouraging person (Act 4:36), and he was full of the Holy Spirit, faith, and goodness.
"Although he came of a Dispersion family, he was regarded with complete confidence in Jerusalem and acted as a pivot point or link between the Hebrew and Hellenistic elements in the church." [Note: Marshall, The Acts . . ., p. 202.]
Barnabas rejoiced when he observed God’s grace at work in Antioch, and, true to his name (son of encouragement, Act 4:36), he encouraged the new converts to remain faithful to the Lord. Even more people became believers because of Barnabas’ ministry to these Christians. Traditionally Luke came from Antioch. The second-century Anti-Marcionite Prologue to Luke’s Gospel referred to Luke as an Antiochian of Syria. [Note: See T. W. Manson, Studies in the Gospels and Epistles, p. 49, for an English translation of the text.] Also, Eusebius wrote in the fourth century, ". . . Luke, who was born at Antioch . . ." [Note: The Ecclesiastical History of Eusebius Pamphilus, p. 85.] So perhaps he was one of the converts.
Luke may have described Barnabas in such glowing terms because this was a crisis for the early church. Much depended on how Barnabas would react, what he would do, and what he would report back to the mother church in Jerusalem. The evangelization of Gentiles was at stake.