Exegetical and Hermeneutical Commentary of Acts 11:28
And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
28. one of them named Agabus ] He is mentioned again Act 21:10, where by a significant action, as well as by his words, he foretells the imprisonment of St Paul at Jerusalem.
and signified by the Spirit ] So too Act 21:11, the words of Agabus are, “Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle.”
great dearth ] This famine is mentioned by Josephus ( Antiq. xx. 2. 5), who tells how Helena, queen of Adiabene, being at Jerusalem, succoured the people by procuring for them corn from Alexandria and a cargo of figs from Cyprus. The date of this severe famine was a.d. 45.
throughout all the world ] Though one region might be specially afflicted by the failure of its crops, all the rest of the Roman empire would be sure to suffer in some degree at the same time, and especially when famines were, as at this time, of frequent recurrence.
in the days of Claudius Cesar ] The oldest MSS. omit “Csar.” The reign of Claudius (a.d. 41 54) was remarkable for the famines with which various parts of the empire were afflicted. The first, second, fourth, ninth and eleventh years of this Emperor’s reign are recorded as years of famine in some district or other. See Suetonius, Claudius, 28; Tacitus, Ann. xii. 43; Josephus, Antiq. xx. 2. 5, Dio Cassius ix. p. 949, Euseb. H. E. ii. 8.
Fuente: The Cambridge Bible for Schools and Colleges
Named Agabus – This man is mentioned but in one other place in the New Testament. In Act 21:10-11, he is referred to as having foretold that Paul would be delivered into the hands of the Gentiles. It is not expressly said that he was a Christian, but the connection seems to imply that he was.
And signified – See Joh 12:33. The word usually denotes to indicate by signs, or with a degree of obscurity and uncertainty, not to declare in explicit language. But here it seems to denote simply to foretell, to predict.
By the Spirit – Under the influence of the Spirit. He was inspired.
Great dearth – A great famine.
Throughout all the world – The word used here oikoumenen usually denotes the inhabitable world, the parts of the earth which are cultivated and occupied. It is sometimes used, however, to denote an entire land or country, in contradistinction from the parts of it: thus, to denote the whole of the land of Palestine in distinction from its parts; or to denote that an event would have reference to all the land, and not be confined to one or more parts, as Galilee, Samaria, etc. See the notes on Luk 2:1. The meaning of this prophecy evidently is, that the famine would be extensive; that it would not be confined to a single province or region, but that it would extend so far as that it might be called general. In fact, though the famine was particularly severe in Judea, it extended much further. This prediction was uttered not long after the conversion of Saul, and probably, therefore, about the year, 38 a.d. or 40 a.d. Dr. Lardner has attempted to show that the prophecy had reference only to the land of Judea, though in fact there were famines in other places (Lardhers Works, vol. 1, pp. 253, 254, edit. London, 1829).
Which came to pass … – This is one of the few instances in which the sacred writers in the New Testament affirm the fulfillment of a prophecy. The history having been written after the event, it was natural to give a passing notice of the fulfillment.
In the days of Claudius Caesar – The Roman emperor. He began his reign in 41 a.d., and he reigned for 13 years. He was at last poisoned by one of his wives, Agrippina, who wished to raise her son Nero to the throne. During his reign no less than four different famines are mentioned by ancient writers, one of which was particularly severe in Judea, and was the one, doubtless, to which the sacred writer here refers:
(1) The first happened at Rome, and occurred in the first or second year of the reign of Claudius. It arose from the difficulties of importing provisions from abroad. It is mentioned by Dio, whose words are these: There being a great famine, he (Claudius) not only took care for a present supply, but provided also for the time to come. He then proceeds to state the great expense which Claudius was at in making a good port at the mouth of the Tiber, and a convenient passage from thence up to the city (did, lib. Ix. p. 671, 672; see also Suetonius, Claudius, cap. 20).
(2) A second famine is mentioned as having been particularly severe in Greece. Of this famine Eusebius speaks in his Chronicon, p. 204: There was a great famine in Greece, in which a modius of wheat (about half a bushel) was sold for six drachmas. This famine is said by Eusebius to have occurred in the ninth year of the reign of Claudius.
(3) In the latter part of his reign, 51 a.d., there was another famine at Rome, mentioned by Suetonius (Claudius, cap. 18), and by Tacitus (Ann., Joh 12:43). Of this, Tacitus says that it was so severe that it was deemed to be a divine judgment.
(4) A fourth famine is mentioned as having occurred particularly in Judea. This is described by Josephus (Antiq., book 20, chapter 2, section 5). A famine, says he, did oppress them at the time (in the time of Claudius); and many people died for the lack of what was necessary to procure food withal. Queen Helena sent some of her servants to Alexandria with money to buy a great quantity of grain, and others of them to Cyprus to bring a cargo of dried figs. This famine is described as having continued under the two procurators of Judea, Tiberius Alexander and Cassius Fadus. Fadus was sent into Judea, on the death of Agrippa, about the fourth year of the reign of Claudius, and the famine, therefore, continued probably during the fifth, sixth, and seventh years of the reign of Claudius. See the note in Whistons Josephus, Antiq., book 20, chapter 2, section 5; also Lardner as quoted above. Of this famine, or of the want consequent on the famine, repeated mention is made in the New Testament.
Fuente: Albert Barnes’ Notes on the Bible
Verse 28. Agabus] This prophet, of whom we know nothing, is once more mentioned, Ac 21:10. He was probably a Jew, but whether converted now to Christianity we cannot tell.
Great dearth throughout all the world] The words 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 ln 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.” .
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, Ac 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the Spirit; by a resolution from the Spirit, as one of his gifts, and not by judicial astrology, or any other means real or pretended; for it is a prerogative of God only to foretell things to come, as Isa 41:22,23.
Which came to pass in the days of Claudius Caesar: this famine Suetonius and other heathen writers make mention of, though some place it in one year, and some in another year, of Claudiuss reign. It may be there were divers famines, or one might continue divers years; but thus God, who provided for the patriarchs by means of Josephs foreseeing of the scarcity in Egypt and elsewhere, provides for his church now also by a like prediction. Gods omniscience is exerted for his churchs preservation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. that there should be greatdearth throughout all the worldthe whole Roman empire.
which came to pass in thedays of Claudius CsarFour famines occurred during his reign.This one in Judea and the adjacent countries took place, A.D.41 [JOSEPHUS, Antiquities,20.2,5]. An important date for tracing out the chronology of theActs. (But this subject is too difficult and extensive to admitof being handled here).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there stood up one of them named Agabus,….] The same name with Hagaba in Ne 7:48 and with Hagabah, or Hagab in Ezr 2:45 and which the Septuagint there call Agaba and Agab. The name signifies a “grasshopper”, Le 11:22 or “a locust”, 2Ch 7:13. In a book that goes under the name of Jerom r, it is interpreted, “a messenger of tribulation”; respecting, it may be, not the true signification of the word, as the things which Agabus predicted, as the general dearth here, and the binding of the Apostle Paul, Ac 21:10. And the same writer observes, that this interpretation is a violent, or a forced one. Some take it to be the same with , “Agab”, which signifies “to love”; and so may be the same with the Greek name “Agapetus”, which may be interpreted “beloved”. This Agabus is said to be one of the seventy disciples that Christ sent forth: he seems to have been an itinerant prophet, who went from place to place delivering out his prophecies; we hear of him again at Caesarea, in Ac 21:10. Some say he was a native of Antioch; but this does not follow from his being here, any more than that he was a native of Caesarea from his being there also; it seems most likely that he was a native of Judea, and perhaps of Jerusalem, since in both places he is said to come from thence: it is reported that he died at Antioch; and he is placed in the Roman martyrology on the third of February.
And signified by the Spirit; not by the position of the stars, or by any natural causes, or by mere conjecture, but by the Spirit of God:
that there should be great dearth throughout all the world; not only throughout all the land of Judea, but at least throughout the whole Roman empire; see Lu 2:1 since other writers speak of it in other parts: which came to pass in the days of Claudius Caesar; in the second year of his reign, as Dion Cassius s, the Roman historian, says: and t Eusebius seems to speak of it, as in the beginning of his reign; for he says, Caius, who scarce reigned four years, Claudius the emperor succeeded, in whose time a famine afflicted the whole world; for this some writers, different from our religion, have made mention of in their histories: though he elsewhere affirms u, that it was in the fourth year of his reign; both may be true, it might last so long: and indeed, according to what this writer w cites from Josephus, it must be after this time that the famine raged in Judea; for having observed the defeat of Theudas by Cuspius Fadus, the Roman governor, he observes, that at the same time a very great famine happened in Judea: now Fadus was sent into Judea, after the death of king Agrippa, towards the end of the fourth year of Claudius; so that it must be in the fifth or sixth year of Claudius that this famine was x. The Magdeburgensian Centuriators say y, it was about the ninth and tenth years of Claudius that this famine raged in Greece, Rome, and other parts of the world. Suetonius z makes mention of it, and ascribes it to a constant sterility or barrenness: and that it particularly affected Judea appears from hence, that Helena, queen of the Adiabeni, was at this time at Jerusalem, who sent for, and brought corn out of Egypt, and distributed it to the poor a; of which Josephus b gives this account:
“her coming was very seasonable to the inhabitants of Jerusalem, for a famine at that time much afflicted their city, and many perished through want of food. Helena, the queen, sent of her own people some to Alexandria, who bought a great quantity of corn, and some to Cyprus, who brought loads of dry figs; who, as soon they came back, distributed the food to the needy.–And her son Izates, hearing of the famine, sent much money to the chief men of Jerusalem.”
The Misnic doctors c speak of various gifts which Helena, and her son Monbaz, as they call him, gave to the Jews for the use of the temple, but make no mention of this bounty; though they represent the son as very liberal to the poor, and giving all his goods unto them d.
r De nominibus Hebraicis, fol. 101. H. s L. 60. t Eccl. Hist. 1. 2. c. 8. u In Chronicon. w Eccl. Hist. l. 2. c. 11, 12. x Vales. not. in Eccl. Hist. l. 2. c. 11, 12. y Cent. 1. l. 2. c. 13. p. 501. z In Vit. Claud. c. 18. & Victor. Aurel. de Caesaribus in Claud. a Euseb. Eccl. Hist. l. 2. c. 12. b Antiqu. l. 20. c. 2. sect. 6. c Misn. Yoma, c. 3. sect. 10. d T. Hieros. Peah, fol. 15. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Signified (). Imperfect active in Westcott and Hort, but aorist active in the margin. The verb is an old one from () a sign (cf. the symbolic sign in 21:11). Here Agabus (also in 21:10) does predict a famine through the Holy Spirit.
Should be ( ). occurs either with the present infinitive (16:27), the aorist infinitive (12:6), or the future as here and Acts 24:15; Acts 27:10.
Over all the world (‘ ). Over all the inhabited earth (, understood). Probably a common hyperbole for the Roman empire as in Lu 2:1. Josephus (Ant. VIII. 13, 4) appears to restrict it to Palestine.
In the days of Claudius ( ). He was Roman Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (assiduae sterilitates) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.
Fuente: Robertson’s Word Pictures in the New Testament
The world. See on Luk 2:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “And there stood up one of them named Agabus
(anastas de wis sks auton onomati Agabos) “Then one of them (the prophets) by name of Agabus stood up,” one of those who had come down from Jerusalem, as a witness, of his own accord, with the Holy Spirit gift of prophecy for the profit or edification of all, Eph 4:11-14; 1Co 12:28. He also later prophesied correctly of the coming imprisonment of Paul, Act 21:10-11.
2) “And signified by the Spirit,” (esemainen dia tou pneumatos) “And signified through the Spirit,” thru inspiration of the Spirit of prophecy which he had received of the Lord, 1Co 14:1-3; 1Co 14:31-32; 1Co 14:40.
3) “That there should be a great dearth,” (limon megale mellein esesthat) “That there was about to be (to exist or become) a great famine,” as Joseph prophesied to pharaoh in Egypt, Gen 41:9; Gen 41:36; Gen 41:53-54.
4) “Throughout all the world: (eph’ holen ten oikomenen) “Upon or over (that would cover) the whole inhabited earth,” as in the days of the famine that once turned the world to the storage food shelters in Egypt, Gen 41:56-57.
5) “Which came to pass in the days of Claudius Caesar,” (hetis egeneto epi Kaudiou) “Which happened or occurred (came to be) in the time of Claudius,” who reigned in the land A.D. 41-54, during which time secular history recounts seven famines during his reign as Roman Emperor. He was poisoned by his wife, Agrippina.
Fuente: Garner-Howes Baptist Commentary
28. He signified by the Spirit. Luke doth plainly express that the Spirit of God was the author of this prophecy, that we may know that it was not a conjecture taken by the stars, or some other natural causes; again, that Agabus did not play the philosopher after the manner of men, but he uttered that which God had appointed by the secret inspiration of the Spirit. Barrenness may indeed be sometimes foretold by the disposition of the stars, but there is no certainty in such foretellings, both because of the opposite concourses, and also, especially, because God doth govern earthly things at his pleasure, far otherwise than can be gathered by the stars, that he may lead men away from the perverse beholding of stars. And although these foretellings have their degree, yet the prophecies of the Spirit do far exceed them. But it seemeth that the foretelling of the famine was unlucky, [of evil omen,] and not to be wished for; for to what end was it for men to be made miserable before their time, by having the unhappy event foretold? I answer, that there be many causes for which it is expedient that men should be warned before in time when the judgments of God hang over their heads, and punishments [are] due to their sins. I omit others which are usual (744) in the prophets, because [viz. that] they have a space granted wherein to repent, that they may prevent God’s judgment, who have provoked his wrath against themselves; because [that] the faithful are instructed in time to arm themselves with patience; because [that] the obstinate wickedness of wicked men is convict; because [that] both good and evil learn that miseries do not come by chance, but that they are punishments wherewith God doth punish the sins of the world; because [that] those are awakened out of their sleep and sluggishness by this means, who took great delight in their vices. The profit of this present prophecy appeareth by the text, because the men of Antioch were thereby pricked forward to relieve their brethren which were in misery.
Which happened under Claudius. Suetonius also maketh mention of this famine, who saith that there were crusts or shards thrown at Claudius’ head in the midst of the market and that he was so sore afraid of stoning, that he had a singular care afterward, during his whole life, to make provision for victual. And Josephus, in his Fifteenth Book of Antiquity, saith, that Judea was sore oppressed with scarcity, by reason of continual drought.
(744) “ Passim occurrunt,” everywhere occur, are everywhere mentioned.
Fuente: Calvin’s Complete Commentary
(28) There stood up one of them named Agabus.The same prophet appears again in Act. 21:10 as coming down from Jerusalem to Csarea. Nothing more is known of him. The prophecy of the dearth or famine was in part an echo of Mat. 24:7.
Throughout all the world.Literally, the inhabited earth, used, as in Luk. 2:1; Luk. 4:5, and elsewhere in the New Testament, for the Roman empire.
Which came to pass in the days of Claudius Csar.The reign of Caligula lasted from A.D. 37-41, that of Claudius from A.D. 41-54. The whole reign of the latter emperor was memorable for frequent famines (Suetonius, Claud. 28; Tacitus, Ann. xii. 43). Josephus (Ant. xx. 5) speaks of one as specially affecting Juda and Syria, under the procuratorship of Cuspius Fadus, A.D. 45. The population of Jerusalem were reduced to great distress, and were chiefly relieved by the bounty of Helena, Queen of Adiabene, who sent in large supplies of corn, figs, and other articles of food. She was herself a proselyte to Judaism, and was the mother of Izates, whose probable conversion to the faith of Christ by Ananias of Damascus is mentioned in the Note on Act. 9:10. The title of Csar is omitted in the better MSS.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Stood up Doubtless in the public congregation.
Agabus The name is probably derived from the Hebrew verb , Agab, he loved; cognate with the Agape, love. Agabus again appears a true prophet, but a prophet of evil, in Act 21:11.
All the world Literally, the whole inhabited land. The extent of this land depends upon the subject of the discourse. In this case Agabus was doubtless speaking of a particular land, namely, Palestine. This appears plainly from the fact that the Antiochians forthwith determined to send relief to Judea, as if there, and not in Syria, was to be the dearth.
The Codex Beza has here a remarkable addition: “And when we were all gathered about him he said,” etc. This would be, if authentic, an addition to “the we passages,” and prove Luke to have been at Antioch at this time. (See note on Act 16:10.) It only indicates, as it is, an ancient belief that he then was there.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And there stood up one of them named Agabus, and signified by the Spirit that there would be a great famine over all the world, which came about in the days of Claudius.’
The prophets in the main expounded the Scriptures, but sometimes one or more would receive ‘a revelation’ (1Co 14:26). Such a revelation came to Agabus, one of the prophets, and he signified by the Spirit that there would be a great famine over the Roman Empire (‘all the world’). This famine, Luke tells us, came about in the days of Claudius (41-54 AD). In fact we have other evidence that reveals that during his reign there was a series of severe famines and poor harvests in various parts of the Roman Empire, including Palestine. ‘All the world’ need only indicate ‘affecting many parts of the Roman world’.
Fuente: Commentary Series on the Bible by Peter Pett
Act 11:28. And there stood up one of them named Agabus, Agabus prophesied that the famine should spread throughout the whole world, which phrase was frequently used in those times to signify the whole Roman empire, which included most of the then known world. Accordingly, Eusebius says of this famine, that it oppressed almost the whole empire; and that it was recorded by historians most averse to our religion. For instance, Suetonius, in the life of Claudius, says it happened ob assiduas sterilitates,through a long barrenness. Josephus says, that it raged so much in Judea, that many perished for want of victuals. And Dion Cassius says, that it was a very great famine, and happened when Claudius and Caius Largus were consuls, that is, in the second year of Claudius; though it seems rather to have been that which happened (as Eusebius in his Chronicon, and Orosius, 50. 7. 6 place it) in the fourth year of Claudius. However, I see no sufficient reason to suppose that the phrase throughout the whole world, should not be taken in the strictest sense, and that the famine was not really universal.
Fuente: Commentary on the Holy Bible by Thomas Coke
28 And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
Ver. 28. And there stood up one ] So Bishop Hooper prophesied, long before, of his own death. For, taking Mr Bullinger by the hand, at his return from Zurich, There, said he, where I take most pains you shall hear of me to be burnt to ashes. And being made bishop, he took for his arms a lamb in a fiery bush, and the sunbeams descending down upon the lamb; rightly denoting, as it seemeth, the order of his suffering, which afterward followed. So father Latimer ever affirmed of himself, that the preaching of the gospel would cost him his life; to the which he no less cheerfully prepared himself, than certainly was persuaded that Winchester was kept in the Tower (in King Edward VI’s days) for the same purpose; and it proved so. In November, 1572, appeared a new star in Cassiopeia, and continued sixteen months. Theodore Beza wittily applied it to that star at Christ’s birth, and to the infanticide then, and warned Charles IX, author of the French massacre, to beware, in this verse:
” Tu vero Herodes sanguinolente time. “
The fifth month after the vanishing of this star the said Charles, after long and grievous pains, died of exceeding bleeding. Spotswood, Archbishop of St Andrews, a deep and subtle dissembler, who had discouraged, and by degrees rooted out, most of the faithful ministers of Scotland, thought it seasonable (A. D. 1639) to repair into England, where he died a martyr, to the design of bringing in Popery and slavery. And so was the prediction of Mr Walsh, a famous Scotch minister, fulfilled upon him, who in a letter to the bishop, written 1604, told him he should die an outcast.
Great dearth throughout the world ] Suetonius and Josephus make mention of this famine. It went hard when this voice was uttered in the marketplace at Rome, Pone pretium humanae carni. Let us set a price on human flesh. At Antioch in Syria, many of the Christians engaged in the holy war (as they called it) were glad, through famine, to eat the dead bodies of their recently slain enemies. This was that Antioch here mentioned in the text.
In the days of Claudius Caesar ] Who was an arrant slowbelly, counted for a fool by his own mother Antonia, judged unworthy of the empire by his own sister Livilla, poisoned at length by his own wife Agrippina, and her son Nero, qui dixit boletos , quod Claudius bolero in numerum Deorum relatus esset. The times were then so bad when he ruled the empire, ut nihil amplius virtus esse putaretur quam , saith the historian. (Dio.) What marvel, then, though God scourged the world with extreme famine; wherein the Church also was inwrapped, but graciously provided for, as ever she is in a common calamity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] The same who prophesied Paul’s imprisonment in Jerusalem, ch. Act 21:10 , ff. From the form of his announcement there , we may infer the manner in which he here . It was . .
The fem. usage of prevailed among the Dorians (cf. Aristoph. Acharn. 708) and later Greeks: see Meyer, edn. 2, and Lobeck on Phryn. p. 188. We find it sometimes also in Ionic poets, e.g. in Hom. Hymn to Demeter, 311, : see other examples in Palm and Rost, sub voce.
. ] not, ‘ all Juda ,’ though in fact it was so: the expression is a hyperbolical one in ordinary use, and not to be pressed as strictly implying that to which its literal meaning would extend. That it occurs in a prophecy (Meyer) is no objection to this: the scope and not the wording of the prophecy is given. But see below.
] In the fourth year of Claudius, A.D. 44, there was a famine in Juda and the neighbouring countries (Jos. Antt. xx. 2. 5). And three others are mentioned during his reign: one in Greece (Eus [60] Chron. i. 79), and two in Rome (Dio Cassius, lx. 11. Tacitus, Ann. xii. 43), so that scarcity did extend through the greater part of the ‘orbis terrarum ,’ if it be thought necessary to press the words of the prophecy. The queen Helena of Adiabene and her son Izates helped the Jews with subsidies on the occasion (Jos. ibid., see also xx. 5. 2, where he calls it ), both of corn and money.
[60] Eusebius, Bp. of Csarea, 315 320
I do not believe that the words . imply that the events just related were not also in the reign of Claudius : but they are inserted to particularize the famine as being that well-known one, and only imply that the author was not writing under Claudius.
Fuente: Henry Alford’s Greek Testament
Act 11:28 . : on derivation see W.H [245] , ii., 313, from “to love”; or from “a locust,” Ezr 2:45 , Neh 7:48 , with rough breathing . W.H [246] follow Syriac and read the former as in T.R., so Weiss; Blass doubtful; Klostermann would connect it with , Probleme im Aposteltexte , p. 10. As a Jewish prophet he would naturally use the symbolic methods of a Jeremiah or an Ezekiel, see on Act 21:10-11 . On insertion in [247] see critical notes. : future infinitive only used in N.T. with in this one phrase, and only so in Acts, cf. Act 24:15 ; Act 27:10 . In Act 23:30 omitted (although in T.R.), and in Act 24:25 omitted (although in T.R.). Klostermann, Vindici Lucan , p. 51, Simcox, Language of the N. T. , p. 120, and Viteau, Le Grec du N. T. , p. 158 (1893). : masculine in Luk 4:25 , and so in common usage, but in Doric usage, as it is called, feminine, and so also in later Greek; feminine in Luk 15:14 and here; see critical notes; Blass, Gram. , p. 26. . the civilised world, i.e. , the Roman Empire. Cf. Act 24:5 , and Luk 2:1 , see Plummer’s note on Luk 4:5 (and Hackett’s attempt, in loco , to limit the expression), and Ramsay, Was Christ born at Bethlehem? p. 118. We have ample evidence as to a widespread dearth over various parts of the Roman Empire, to which Suetonius, Dion Cassius, Tacitus, and Eusebius all bear witness, in the reign of Claudius; and in no other reign do we find such varied allusions to periodical famines, “assiduae sterilitates,” Suetonius, Claudius , xviii., cf. Dion Cassius, lx., 11; Tac., Ann. , xii., 43, etc. These and other references are given by Schrer, Jewish People , div. i., vol. ii., p. 170, E.T. (so also by O. Holtzmann, Neutest. Zeitgeschichte , p. 124), but instead of drawing from these varied references the inference that the author of Acts had ample justification for his statement as to the prevalence of famine over the Roman Empire, he takes him to task for speaking of a famine “over the whole world”. See Ramsay, St. Paul , pp. 48, 49, and also Was Christ Born at Bethlehem? pp. 251, 252, cf. Act 11:29-30 . At least there is no ground to suppose, with Clemen and others, that the writer of Acts was here dependent on Josephus for the mention of the famine which that historian confined to Juda, but which the writer of Acts, or rather Clemen’s Redactor Antijudaicus, magnified according to his usual custom.
[245] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[246] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[247] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
Fuente: The Expositors Greek Testament by Robertson
stood up. Greek. anistemi. App-178.
named = by name.
Agabus. Compare Act 21:10.
by = through. Greek. dia. App-104. Act 11:1.
the Spirit. The article shows that this was the Holy Spirit (App-101.), speaking through Agabus. Compare Act 21:11.
should be = was about to be.
dearth. Greek. limos. Occurs twelve times. Compare Act 7:11. Elsewhere translated “hunger” or “famine”.
throughout = over. Greek. epi. App-104.
world. Greek. oikoumene. App-129.
in the days of. Greek. epi. App-104. A Greek. idiom.
Claudius Caesar. The fourth Roman Emperor (A D. 41-54). Roman historians mention several famines during his reign. See also Josephus, Antiquities XX. iii. 6.
Fuente: Companion Bible Notes, Appendices and Graphics
28. ] The same who prophesied Pauls imprisonment in Jerusalem, ch. Act 21:10, ff. From the form of his announcement there, we may infer the manner in which he here. It was . .
The fem. usage of prevailed among the Dorians (cf. Aristoph. Acharn. 708) and later Greeks: see Meyer, edn. 2, and Lobeck on Phryn. p. 188. We find it sometimes also in Ionic poets, e.g. in Hom. Hymn to Demeter, 311, : see other examples in Palm and Rost, sub voce.
. ] not, all Juda, though in fact it was so: the expression is a hyperbolical one in ordinary use, and not to be pressed as strictly implying that to which its literal meaning would extend. That it occurs in a prophecy (Meyer) is no objection to this: the scope and not the wording of the prophecy is given. But see below.
] In the fourth year of Claudius, A.D. 44, there was a famine in Juda and the neighbouring countries (Jos. Antt. xx. 2. 5). And three others are mentioned during his reign: one in Greece (Eus[60] Chron. i. 79), and two in Rome (Dio Cassius, lx. 11. Tacitus, Ann. xii. 43), so that scarcity did extend through the greater part of the orbis terrarum, if it be thought necessary to press the words of the prophecy. The queen Helena of Adiabene and her son Izates helped the Jews with subsidies on the occasion (Jos. ibid., see also xx. 5. 2, where he calls it ), both of corn and money.
[60] Eusebius, Bp. of Csarea, 315-320
I do not believe that the words . imply that the events just related were not also in the reign of Claudius: but they are inserted to particularize the famine as being that well-known one, and only imply that the author was not writing under Claudius.
Fuente: The Greek Testament
Act 11:28. , having stood up) in the assembly.-, signified) What, in the case of all other men, natural or political sagacity may foresee, that the Spirit foresees in the case of believers. [This prophecy was a great gain to the brethren in Judea. Never is the indication of things future unattended with its use, where it is laid out to good account.-V. g.]- , that there was about to be) A double future.
Fuente: Gnomon of the New Testament
35. A LESSON IN GIVING
Act 11:28-30
Agabus the prophet informed the saints at Antioch that there was going to be a great famine in the world, “which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea: Which also they did, and sent it to the elders by the hands of Barnabas and Saul.” These children of God are held up by the Holy Spirit as examples to us. They exemplify the grace of giving.
They were informed by Agabus of a need and were moved by the Holy Spirit, speaking through Agabus, to do what they could to help their brethren in Judea (Act 11:28). Then they spontaneously determined, without any pressure but the pressure of love and grace in their hearts, to give for the relief of their Jewish brethren, people they had never met (Act 11:29).
The believers at Jerusalem had already sold their possessions and gave everything they had to support their brethren and to see that the gospel was preached throughout the world (Act 4:34-37). Had it not been for the generosity of the believers at Jerusalem there would have been no believers at Antioch! Now the saints at Antioch, in gratitude to God and their brethren from whom they had received the gospel, determined in their hearts to help their brethren in Judea when the need arose. Every man resolved to give according to his own ability. Each person’s giving was spontaneous, free, and unconstrained. Spontaneous giving is not careless giving. It is giving that is prompted by the Spirit of God, guided by the Word of God, and carried out with thoughtful determination and purpose of heart (2Co 9:7). By giving to meet the needs of their brethren, these saints at Antioch were following the example of Christ himself (Php 1:1-8; 2Co 8:7-9). Taking the Antioch believers as an example, I want to show you eight things plainly revealed in the Word of God about giving.
1. If we would give anything for the glory of God and the honor of Christ, OUR GIFTS MUST BE MOTIVATED BY LOVE AND GRATITUDE TOWARD THE LORD JESUS CHRIST (2Co 8:7-9).
The Apostle Paul refused to give any commandment about giving. He simply says that our giving is to be a proof or demonstration of our love for Christ. We prove the sincerity of our professed love to Christ by what we give and why we give it. In this dispensation of grace, God has given us no laws telling us how much we are to give. Like all other acts of worship, our gifts must be motivated by love. “The love of Christ constraineth us!” Love for Christ is the key. Love is generous, overflowing, and sacrificial. Love sets its own guidelines. Love is a law unto itself. Love determines what the believer gives, how much he gives, and how often he gives.
2. If we would give as unto the Lord, OUR GIFTS MUST ARISE FROM A WILLING HEART (2Co 8:12).
That which is given out of a sense of duty, responsibility, debt, or legal constraint is not free. Only when our gifts come from willing hearts, only when they are given freely and cheerfully are they accepted by God. The quantity given is totally insignificant to the Lord. It is not the amount given, but the motive of the gift that matters (Exo 35:4-5; Exo 35:29).
3. WE SHOULD ALL GIVE ACCORDING TO OUR ABILITY, IN PROPORTION TO OUR BLESSINGS (1Co 16:2).
Carnal men and religious legalists talk about percentages and specific amounts. But the New Testament never speaks of such things. Our gifts to the cause of Christ, the preaching of the gospel, and the poor among us are to be based upon our ability. God’s people are not tax-payers (tithers), but sons! We do not owe ten percent of our income to the government of God’s kingdom. God’s kingdom, his church is our family. When we give, we are giving to meet the needs of our family. What miser will be stingy with his own family?
There should be an equality in giving too (2Co 8:13-14). A few people should not be expected to carry the load for all. Each should do what he has the ability to do in the support of Christ’s kingdom. Yet, the poor should not be expected to carry the same load as the wealthy.
4. ALL GOD’S PEOPLE SHOULD GIVE FOR THE SUPPORT OF THE GOSPEL (1Co 16:2; 2Co 9:7).
Men and women, rich and poor, old and young, all who believe the gospel should give a portion of their earthly goods for the support of the gospel. We should all be willing to share what we have for the common good of God’s church.
5. If we would honor Christ in our giving, WE MUST BE BOTH LIBERAL AND SACRIFICIAL IN GIVING (2Co 9:5-6).
Believers are liberal and generous because they have been treated liberally and generously by God (Rom 5:21; 1Co 6:9-11). Giving is like sowing seed in the earth. A wise farmer sows his best seed and scatters it generously. That is the way we are to give (Gal 6:6-10). We have given nothing until we have taken what we want, what we need, what we can use for ourselves, and have given it to our Lord (Mar 12:41-44).
6. ANY GIFT THAT IS ACCEPTED BY CHRIST AS AN ACT OF WORSHIP, FAITH, AND COMMITMENT TO HIM MUST BE VOLUNTARY (2Co 9:7).
The Word of God leaves it entirely up to you what you give, who you give it to, where you give, the way you give, and when you give. There is nothing legal about it. God’s people are not in bondage. “God loveth a cheerful giver!” He will not have legal gifts of a grudging spirit.
7. Whether our gifts are made in public offerings of worship, to private individuals, or to specific causes, WE ARE TO GIVE AS UNTO THE LORD (Mat 6:1-5).
Do nothing to be seen of men or honored by men. That which is done unto the Lord, for the honor of God, will be seen and honored by him (Mar 14:3-9). In all acts of worship (prayer, giving, fasting, Bible reading, etc.) strive to maintain privacy. The minute you advertise what you do for Christ you expose a hypocrite’s motive!
8. THIS KIND OF GIVING IS WELL-PLEASING TO GOD (Php 4:18; Heb 13:16).
Give out of a loving and grateful heart, hoping for nothing in return. Of these two things you may be assured: (A) You will never suffer loss by generosity (Luk 6:38). “The only way to have more than enough to spare is to give more than you can spare” (Oswald Smith). “Many a man becomes empty handed because he does not know the art of distribution” (C. H. Spurgeon). (Read Psa 37:16-26). (B) The more you can be trusted with to use for the kingdom of God, the glory of Christ, and the furtherance of the gospel, the more you will have to use. If you are willing to give, God will supply you with the ability to give (2Co 9:10; Php 4:19).
Fuente: Discovering Christ In Selected Books of the Bible
world
“oikoumene” = “inhabited earth.” (See Scofield “Luk 2:1”).
Fuente: Scofield Reference Bible Notes
Agabus: Act 21:10
great: This was probably the famine which took place in the fourth year of Claudius, which continued for several years, and in which, says Josephus, “many died for want of food.” Gen 41:30, Gen 41:31, Gen 41:38, 1Ki 17:1-16, 2Ki 8:1, 2Ki 8:2
Claudius: Claudius Caesar succeeded C. Caligula, ad 41; and after a reign of upwards of 13 years, he was poisoned by his wife Agrippina, and succeeded by Nero. Luk 2:1, Luk 3:1
Reciprocal: Gen 41:45 – Zaphnathpaaneah Gen 42:5 – for Num 11:25 – they prophesied Deu 15:11 – Thou shalt Ecc 11:2 – for Isa 61:6 – ye shall eat Mat 24:7 – famines Mar 13:8 – famines Luk 20:24 – Caesar’s Luk 21:10 – Nation shall Joh 16:13 – he will show Act 2:17 – your sons Act 18:2 – Claudius Rom 1:8 – the whole Rom 12:6 – whether Rom 12:8 – giveth 1Co 12:10 – prophecy 1Co 16:1 – concerning Eph 5:16 – the days Rev 2:25 – that
Fuente: The Treasury of Scripture Knowledge
8
Act 11:28. This famine is verified by Josephus; Antiquities, Book 20, Chapter 2, Section 5. I shall quote only one sentence from his lengthy paragraph: “Whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal.” The context shows Josephus was writing of the days of Claudius Caesar. All the world was a common phrase to refer to the Roman Empire.
Fuente: Combined Bible Commentary
Act 11:28. There stood up one of them named Agabus. He appears again many years later (Act 21:10) in the same prophetic character, and again in connection with Judaea. From that passage we gain some impression of the manner in which certain of these prophetic communications were made. In that case Agabus employed gesture and symbol, like those of which we read on similar occasions in the Old Testament. In the present instance much life is given to the occasion by its being said that it was when he stood up () that he uttered his prophecy.
Signified by the Spirit. This is quite in harmony with what we read elsewhere in this book regarding such communications. There are two very marked occasions when the Holy Spirit is said to have given indications of coming difficulty and disaster. One was on the Second Missionary Progress of St. Paul, when his steps were ultimately guided to Europe. His wish was to proclaim the Gospel in Asia; but he was forbidden of the Holy Ghost. On this he made in effort to evangelize Bithynia; but the Spirit suffered him not (Acts xvi 6, 7). The other was at the close of his Third Missionary Progress, when he went in much despondency towards Jerusalem, not knowing the things that should befall him there; only, he added, addressing the Ephesian elders at Miletus, The Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me (Act 20:23). It was at a subsequent point of this journey that he had that second meeting with Agabus which has been already mentioned; and still there is the same reference to the direction of the Spirit. This prophet took Pauls girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles (Act 21:11).
Great dearth throughout all the world. We learn from the best historical sources that this was a period of much distress in many parts of the Empire through famine, and that in this time of general scarcity there was special distress of this kind in Judea. This is quite enough to satisfy all the conditions of the case. There has been much discussion as to the precise meaning of the term ( ) here translated the whole world. The safest plan is to regard it as a term vaguely denoting the whole Roman Empire, and equivalent to the Latin orbis terrarum. So it is used by Joseph us. We must not forget, however, that it is employed in a more restricted sense, as denoting Juda, in the LXX. (Isa 10:23).
Which came to pass in the days of Claudius Csar. This implies that the present portion of the Apostolic history was not written in the reign of Claudius. The clause is to be regarded as a parenthetic note; and it is an instance of St. Lukes habit of marking dates accurately (see in his Gospel, Act 1:5, Act 2:2, Act 3:1). It must be added that this famine is one of the converging circumstances which lead us to the year 44 A. D. as one of the two critical dates which help us to fix, in its main features, the absolute chronology of St. Pauls life.
Fuente: A Popular Commentary on the New Testament
See notes one verse 27
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 28
Claudius Cesar; a Roman emperor.
Fuente: Abbott’s Illustrated New Testament
God fulfilled Agabus’ prophecy (cf. Act 21:10). In the reign of Emperor Claudius (A.D. 41-54) there was a series of severe famines and poor harvests in various parts of the Roman Empire. [Note: Bruce, Commentary on . . ., p. 243. See also idem, "Chronological Questions . . .," pp. 278-79; and Longenecker, pp. 403-4.] The Romans used the Greek word oikoumene ("world," lit. inhabited world) in exaggeration to refer to the Roman Empire (cf. Luk 2:1).