Exegetical and Hermeneutical Commentary of Acts 11:29
Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea:
29. Then the disciples ] i.e. of the Church of Antioch.
relief unto the brethren which dwelt in Judea ] No doubt the Christian Church in Juda would be much impoverished. At first the poorer converts had been sustained by the common fund, but persecution had driven away great numbers of the Christians, and those would be most likely to depart who possessed means to support themselves in other places. Thus the mother-church would be deprived of those members who were best able to give relief in such a severe time of distress.
Fuente: The Cambridge Bible for Schools and Colleges
Then the disciples – The Christians at Antioch.
According to his ability – According as they had prospered. It does not imply that they were rich, but that they rendered such aid as they could afford.
Determined to send relief – This arose not merely from their general sense of obligation to aid the poor, but they felt themselves particularly bound to assist their Jewish brethren. The obligation to relieve the temporal needs of those from whom important spiritual mercies are received is repeatedly enforced in the New Testament. Compare Rom 15:25-27; 1Co 16:1-2; 2Co 9:1-2; Gal 2:10.
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. Then the disciples – determined to send relief] These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea, they resolved to communicate to them a portion of their temporal goods; and every man did this according to his ability, i.e. he gave a certain proportion of the property with which the providence of God had entrusted him. The community of goods had for some time ceased.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Every man according to his ability; which is the measure whereby we must mete out unto others: we are to give alms of such things as we have, or according as we are able, Luk 11:41.
These brethren, or believers, in Judea, were very poor, by reason of the extraordinary malice and persecution of the Jews against them, and therefore recommended by St. Paul unto them of Achaia, (especially to the Corinthians), and to the believers in Macedonia.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. Then the disciples, every manaccording to his ability, determined to send relief, &c.Thiswas the pure prompting of Christian love, which shone so bright inthose earliest days of the Gospel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then the disciples,…. That were at Antioch, every man according to his ability; whether rich or poor, master or servant, everyone according to the substance he was possessed of; whether more or less, which was a good rule to go by:
determined to send relief to the brethren which dwelt in Judea; either because that Agabus might have suggested, that the famine would be the severest in those parts; or because that the Christians there had parted with their substance already, in the support of one another, and for the spread of the Gospel in other parts; and therefore the Christians at Antioch, in gratitude to them for having received the Gospel, and Gospel ministers from them, resolved to help them with their temporal things, when in distress.
Fuente: John Gill’s Exposition of the Entire Bible
Every man according to his ability ( ). Imperfect middle of , to be well off (from ), old verb, but here alone in the N.T., “as any one was well off.” The sentence is a bit tangled in the Greek from Luke’s rush of ideas. Literally, “Of the disciples, as any one was able (or well off), they determined (, marked off the horizon) each of them to send relief ( , for ministry) to the brethren who dwelt in Judaea.” The worst of the famine came A.D. 45. The warning by Agabus stirred the brethren in Antioch to send the collection on ahead.
Fuente: Robertson’s Word Pictures in the New Testament
According to his ability [ ] . Lit., according as any one of then was prospered. The verb is from euporov, easy to pass or travel through; and the idea of prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning originaly to travel. Hence, to bid one farewell is to wish him a prosperous journey. Compare God – speed. So the idea here might be rendered, as each one fared well.
To send relief [ ] . Lit., to send for ministry
Fuente: Vincent’s Word Studies in the New Testament
1) “Then the disciples,” (ton de matheton) “Then the disciples,” in the church at Antioch, after hearing the prophecy of Agabus about the coming overspreading, continuing famine through the known world, that affected the Jerusalem area brethren in bringing them near starvation.
2) “Every man according to his ability,” (kathos euporito tis) “Just as each was prosperous,” or to the extent of the prosperity of each in the church at Antioch, 2Co 8:12-14; 2Co 9:7; Luk 6:38.
3) “Determined to send relief,” (horisan hekastosauton eis diakonian pempsi) “They determined (each of them) to send something for help, relief, or ministration,” Rom 15:26-27; An alms or charitable love gift of compassionate help, Joh 13:34-35; such as commanded and commended by our Lord, Mat 25:34-45; Jas 2:15-16; 1Jn 3:17.
4) “Unto the brethren which dwelt in Judea,” (tois katoikousin en te loudaia adelphois) “To those brethren residing in (making their home in) Judea,” a thing many churches on both the Asian and European continents were solicited by Paul to do in showing their love for Christ and His church by charitably sharing to help their church brethren in physical need, 1Co 16:1-4; 2Co 8:1-6; 2Co 8:10-14; 2Co 9:1-5.
Fuente: Garner-Howes Baptist Commentary
29. But here ariseth a question, seeing that the misery was common to all, why ought they rather to have succored one people than all the rest? I answer, that forasmuch as Judea was impoverished with great destructions of wars and other miseries, the men of Antioch were not without cause more moved with the miseries of the brethren which were there; secondly, the greater the rage of the enemies was, the more wretched was the estate of the brethren. Finally, Paul doth sufficiently declare, in the Epistle to the Galatians, that Judea had certain especial necessities, whereof all other had regard, not without cause, (Gal 3:0) And this thankfulness deserved no small commendations, in that the men of Antioch thought that they ought to help the needy brethren, from whom they had received the gospel. For there is nothing more just than that those should reap earthly things who have sown spiritual things. As every man is too much bent to provide for himself, every man might readily have excepted and objected: Why shall not I rather provide for myself? But when they call to mind how greatly they are indebted to the brethren, omitting that carefulness, (745) they turn themselves to help them. In sum, this alms had a double end; for the men of Antioch did the duty of charity toward their needy brethren and they did also testify by this sign, what great account they made of the gospel, whilst that they honored the place whence it came.
As every man was able. We see the men of Antioch observe in this place that mean which Paul prescribeth to the Corinthians, (2Co 8:6,) whether they did this of themselves, or being instructed by him; and it is not to be doubted, but that he continued like to himself (746) in both places. Therefore we must follow this rule, that every one, considering how much is granted him, impart the same courteously with his brethren, as one that must give an account; so shall it come to pass, that he which is but poor shall have a liberal mind, and that a small reward (747) shall be counted a fat and gorgeous sacrifice. By this word determined, Luke giveth us to understand that their oblation was voluntary. Which thing ought so to be, as Paul teacheth, that we reach out our hand unto the needy not as constrained, but cheerfully, (2Co 9:7.) When as he nameth every one, it is all one as if he should say, that one did not prescribe another a law, neither did they burthen one another with their prejudice, but that every man did bestow his liberality as seemed good to himself; and we must note the word διακονιας, whereby we are taught that rich men have greater abundance given them upon that condition, that they may be the ministers of the poor in the dispensation committed to them by God. Lastly, Luke teacheth that the blessing was sent not to all the whole nation, but only to those that were of the household of faith, not because we ought never to use any bountifulness, or courtesy towards the unbelievers, seeing love ought to extend itself unto all mankind, but because those ought to be preferred whom God hath joined and linked to us move near, and with a more holy band.
(745) “ Immodica illa anxietate,” that excessive anxiety.
(746) “ Sibi constiterit,” is consistent with himself.
(747) “ Munus,” gift.
Fuente: Calvin’s Complete Commentary
(29) Then the disciples, every man according to his ability.Literally, as each man prospered. It is obviously implied that the collection was made at once, as a provision against the famine, in consequence of the prophecy, before the famine itself came. We may well believe that Saul and Barnabas were active in stirring up the Gentiles to this work of charity. It was the beginning of that collection for the poor saints at Jerusalem which was afterwards so prominent in the Apostles labours (Act. 24:17; Rom. 15:25-26; 1Co. 16:1; 2Co. 9:1-15; Gal. 2:10), and which he regarded as a bond of union between the Jewish and Gentile sections of the Church. It is probable that the generous devotion and liberality of the converts of Jerusalem in the glow of their first love had left them more exposed than most others to the pressure of poverty, and that when the famine came it found them to a great extent dependent on the help of other churches.
Determined to send relief.The Greek gives the more specific to send as a ministration, the half-technical word which St. Paul uses in Rom. 15:31; 2Co. 9:1.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. According to his ability The readiness of their determination shows their unhesitating confidence in the certainty of the prediction of their Christian prophet.
At Jerusalem there were men of wealth and rank who became Christians; but, first, such in the first fervour of their love impoverished themselves in devoting their whole wealth to charity; next, they were broken up and dispersed by persecution; and last, they were afflicted with a famine, by which Josephus tells us that many Jews died of starvation. The Christians of neighbouring countries, therefore, in imitation of the tribute sent by the Jews of all countries to the temple service, sent their contributions to the relief of the Christian poor of Jerusalem and Judea.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the disciples, every man according to his ability, determined to send relief to the brethren who dwelt in Judea, which also they did, sending it to the elders by the hand of Barnabas and Saul.’
So the disciples in Antioch, who would be far less affected by such a famine, and some of whom had the resources to prevent themselves from being too affected, determined to send help to those who lived in Judaea, whom they had gathered would be badly affected by the famine. Thus they gathered together funds, with each giving according to his ability, and sent it to the elders of the Judaean churches by the hand of Barnabas, whom the church of Jerusalem had sent to them, and Saul, Barnabas’ co-worker. As the senior elder Barnabas is mentioned first. This would be Saul’s second visit to Jerusalem as described in Galatians 2.
This was not, of course, just a matter of taking a collection and sending it off. It would take some time for them to get together what was being given, and then to organise it and send it on. And they may then have waited until the famine in question actually began.
‘The elders.’ In a town or city those who were chosen from among their compatriots to have authority in the city and pass judgment in the gate were called ‘elders’. It was the name by which the leaders of the tribes of Israel were known when Moses went to them. It probably originally arose in the distant past because those who were chosen to have authority over tribes or cities tended to be the older, wiser and more experienced men, but in the end it applied to all who shared authority. Thus the organisers and planners who ran the synagogues were called ‘elders’, and here it simply indicates the static leaders of the churches of Judaea.
Fuente: Commentary Series on the Bible by Peter Pett
Act 11:29. Then the disciples, every man, &c. It had been a custom for the Jews and proselytes, in their several dispersions, to send presents to Judea, and especially to Jerusalem; and the Jews in Judea seem to have expected it, as in some sort their due; particularly we find that Helena, queen of the Adiabenes, and her son Izates, who had lately become proselytes to the Jewish religion, were very generous to the poor at Jerusalem in this ensuing famine; for the queen went to see the temple, and to offer sacrifices there; and finding Jerusalem oppressed by the famine, and many perishing though want, she sent abroad her officers, some of them to Alexandria, to buy corn; others to Cyprus to purchase dried figs; who returned quickly, and distributed food to the necessitous; by which means she laid a lasting obligation upon the whole nation of theJews; and her son Izates also, having heard of the famine, sent a large sum of money to the chief men at Jerusalem. Thus also the Gentile Christians at Antioch, upon Agabus’s prediction of the famine, determined to give (every man in proportion to his own ability and plenty) towards a charitable collection for the relief of the Jewish converts in Judea, and especially in Jerusalem, whence the sound of the gospel first proceeded. See Rom 15:25, &c. &c. For “as they were made partakers of their spiritual things, they thought it their duty to minister unto them in temporal things.” Thus remarkably does the wise and over-ruling Providence of God adapt the common course of things so, as to subserve his own great and beneficent designs, as plainly appears in the instance now before us. For the reception of uncircumcised Gentiles into the Christian church, had a little soured the minds of the Jewish converts; but, upon this approach of a famine, an early occasion was given for cementing and uniting the Jewish and Gentile converts into one church and body, under Jesus Christ their common Head and Lord; kindness and charity most of all things tending to sweeten men’s minds, and beget a favourable opinion of the persons who are so bounteous and liberal: the helping them in their distress, therefore, was the most effectual way to win over the Jewish converts; and the knowing the famine before-hand gave them an opportunity to provide for it. When the church was in its tender infant state, and many had forsaken all to preach the gospel, the gifts of the Spirit, and among them the gift of prophesying, were highly necessary: for such extraordinary difficulties and discouragements could not have been prevented, or over-ruled, without extraordinary helps and directions.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 11:29-30 . That, as Neander conjectures and Baumgarten assumes, the Christians of Antioch had already sent their money-contributions to Judaea before the commencement of the famine , is incorrect, because it was not through the entirely general expression of Agabus, but only through the result ( .), that they could learn the definite time for sending, and also be directed to the local destination of their benevolence; hence Act 11:29 attaches itself, with strict historical definiteness, to the directly preceding . Comp. Wieseler, p. 149. The benevolent activity on behalf of Judaea, which Paul at a later period unweariedly and successfully strove to promote, is to be explained from the dutiful affection toward the mother-land of Christianity, with its sacred metropolis, to which the Gentile church felt itself laid under such deep obligations in spiritual matters, Rom 15:27 .
The construction of Act 11:29 depends on attraction, in such a way, namely, that is attracted by the parenthesis ( according as every one was able , see Kypke, II. p. 56; comp. also 1Co 16:2 ), and accordingly the sentence as resolved is: , , . The subsequent is a more precise definition of the subject of , appended by way of apposition. Comp. Act 2:3 .
] sc. .
The Christian presbyters , here for the first time mentioned in the N. T., instituted after the manner of the synagogue ( ), [268] were the appointed overseers and guides of the individual churches, in which the pastoral service of teaching, Act 20:28 , also devolved on them (see on Eph 4:11 ; Huther on 1Ti 3:2 ). They are throughout the N. T. identical with the , who do not come into prominence as possessors of the chief superintendence with a sub ordination of the presbyters till the sub-apostolic age in the first instance, and already very distinctly, in the Ignatian epistles. That identity, although the assumption of it is anathematized by the Council of Trent, is clear from Act 20:17 (comp. Act 11:28 ; Tit 1:5 ; Tit 1:7 ; 1Pe 5:1 f.; Phi 1:1 ). See Gabler, de episcopis primae eccl. , Jen. 1805; Mnter in the Stud. u. Krit. 1833, p. 769 ff.; Rothe, Anfnge d. chr. K. I. p. 173 ff.; Ritschl, altkath. K. p. 399 ff.; Jacobson in Herzog’s Encykl. II. p. 241 ff. Shifts are resorted to by the Catholics, such as Dllinger, Christenth. u. K. p. 303, and Sepp, p. 353 f.
The moneys were to be given over to the presbyters , in order to be distributed by them among the different overseers of the poor for due application.
According to Gal 2:1 , Paul cannot have come with them as far as Jerusalem ; [269] see on Gal 2:1 . In the view of Zeller, that circumstance renders it probable that our whole narrative lacks a historical character which is a very hasty conclusion.
[268] We have no account of the institution of this office. It probably shaped itself after the analogy of the government of the synagogue, soon after the first dispersion of the church (Act 8:1 ), the apostles themselves having in the first instance presided alone over the church in Jerusalem; while, on the other hand, in conformity with the pressing necessity which primarily emerged, the office of almoner was there formed, even before there were special presbyters. But certainly the presbyters were, as elsewhere (Act 14:23 ), so also in Jerusalem (Act 15:22 , Act 21:18 ), chosen by the church, and apostolically installed. Comp. Thiersch, p. 78, who, however, arbitrarily conjectures that the coming over of the priests, Act 6:7 , had given occasion to the origin of the office. We may add that the presbyters do not here appear as almoners (in opposition to Lange, apost. Zeitalt. II. p. 146), but the moneys are consigned to them as the presiding authority of the church . “Omnia enim rite et ordine administrari oportuit,” Beza. Comp. besides, on Act 6:3 , the subjoined remark.
[269] Ewald’s hypothesis also that Paul had, when present in Jerusalem, conducted himself as quietly as possible, and had not transacted anything important for doctrine with the apostles, of whom Peter, according to Act 12:17 , had been absents is insufficient to explain the silence in Gal 2 . concerning this journey. The whole argument in Gal 2 . is weak, if Paul, having been at Jerusalem, was silent to the Galatians about this journey. For the very non-mention of it must have exposed the journey, however otherwise little liable to objection, to the suspicions of opponents. This applies also against Hofmann, N. T. I. p. 121; and Trip, Paulus nach d. Apostelgesch. , p. 72 f. The latter, however, ultimately accedes to my view. On the other hand, Paul had no need at all to write of the journey at Act 18:22 to the Galatians (in opposition to Wieseler), because, after he had narrated to them his coming to an understanding with the apostle , there was no object at all in referring in this Epistle to further and later journeys to Jerusalem.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1772
BENEVOLENCE OF THE CHURCH OF ANTIOCH
Act 11:29-30. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Juda: which also they did, and sent it to the elders by the hands of Barnabas and Saul.
GOD is love; and all who have been truly taught of God, are transformed into his image: their selfish passions are in a good measure subdued; and their delight is in the exercise of the most benevolent affections. To such an extent was the principle of love carried by the first converts, that the rich parted with their estates and goods, to form one common stock for the subsistence of the whole Church, thereby reducing themselves to a level with the poorest of their brethren. The Church of Antioch also were very exemplary in their exercise of this grace. They were informed by prophecy, that there would, ere long, be a famine throughout all the Roman empire: and therefore, concluding that the pressure would be particularly felt by their brethren at Jerusalem, where there were none able to succour their distressed neighbours, on account of the voluntary poverty they had brought upon themselves, they raised a collection, and sent it to the elders of that Church, who, from their knowledge of the various individuals, might dispose of their alms to the greatest possible advantage.
This benevolence of theirs shall be the subject of our present discourse. We will,
I.
Contemplate it for your instruction
In the account of it which is here given us, there are two things to be noticed;
1.
The occasion that called it forth
[A prophet, named Agabus, foretold a famine which should involve the whole Roman empire in extreme distress: and, as he had recently come from Jerusalem, it is probable that he stated some circumstances in relation to the Church in that place, which would occasion the affliction to be felt there with more than ordinary severity. Immediately the Church at Antioch, feeling their obligations to those at Jerusalem, to whom they were indebted for all the spiritual benefits they enjoyed, and justly conceiving that this was a peculiarly proper season for requiting them with temporal benefits, which on account of their comparative opulence they were able to do, immediately raised a collection among themselves, for the relief of their brethren at Jerusalem when the season of their trial should arrive.
Now from hence we learn some very important lessons; the first of which is, That every word of God should be regarded by us as a ground of action. The event predicted did not come to pass for some time: yet was the provision made for it instantaneously, as much as if it had existed at that very moment. The prediction itself was to them a sufficient pledge that the season would arrive, whether at an earlier or more remote period: the times and seasons were in Gods hands; but their duty was to provide for the occasion beforehand; and therefore they exerted themselves without delay. How happy would it be for us, if we regarded every declaration of God with similar awe and reverence! O let us not think that remoteness of time will make any difference as to the certainty of future events; for every thing that God has spoken in reference to the eternal world, will as certainly take place, as if the events were close at hand; and it is our duty now to act, as if we were assured that a few hours only would intervene between the prediction and the accomplishment.
Another lesson which their conduct teacheth us is, That benevolence is essential to the Christian character. Their benevolence was altogether spontaneous, the effect of a principle universally operative among them. That principle is altogether inseparable from the Christian character; for, if we love not our brother whom we have seen, how can we love God whom we have not seen? We should consider all, but especially the household of faith, as brethren; and should regard our property as a talent committed to us by our common Father, for the benefit of the whole family. We should not seek our own things, but the things which are Jesus Christs ]
2.
The manner in which it was exercised
[Behold their zeal! all were animated by the same spirit; and every one exerted himself according to his ability Had they been disposed to indulge a selfish spirit, they might have found excuses enough for withholding present supplies. The occasion had not yet arrived: they themselves would be subject to the same calamity, and were more bound to provide for their immediate neighbours than for others at the distance of several hundred miles. But they listened not to any such suggestions: it was sufficient for them that an opportunity had occurred for the exercise of love, and for the honouring of their Lord; and therefore they improved it instantly to the utmost of their power. Thus also should we: Whatsoever our hand findeth to do, we should do it with our might: and especially in administering relief to the Lords people, we should not estimate our liberality by the mere amount of our donations, so much as by our ability to give; since in Gods sight the widow, with her two mites, gave more than all the rich, who, out of their abundance, had cast large sums into the treasury.
We admire too their prudence. They could not themselves go to Jerusalem to inspect the state of the Church, and administer relief with their own hands; they therefore sent their money to the elders of that Church, who, by their local knowledge, were qualified, and by their exalted piety were disposed, to dispense the alms in the most equitable and effectual manner. In this also they have left us a very instructive lesson, to attend with the utmost care to the manner in which we dispose of our alms: for, as the withholding of alms is sinful parsimony, so indiscreet charity is criminal profuseness.]
Without stopping to multiply lessons of instruction from their benevolence, we will now,
II.
Propose it for your imitation
We have at this time,
1.
A similar occasion for benevolence
[* * * [Note: * * * Here state the particular occasion; suppose for a Benevolent Society; viz. the pressure of the times, the want especially in time of sickness, and, above all, the need of spiritual instruction and consolation, which are of infinitely greater value than any temporal benefits whatever.]]
2.
Similar means of exercising it
[They committed to the elders of the Church at Jerusalem the task of selecting the objects, and apportioning the alms; and thankfully availed themselves of the labours of others, to carry into effect their benevolent designs. Now amongst us there are many united into a society, for the express purpose of finding out the wants of the poor, and of administering also to their spiritual necessities [Note: Here state how they conduct their affairs.]: whatever, therefore, your liberality shall contribute, will be disposed of by them to much better effect than if you were to bestow your alms upon the poor with your own hands, unless you could at the same time inquire into all the circumstances of their different cases, and stop to unite spiritual instruction with your temporal relief. These persons, like the elders at Jerusalem, cannot, out of their own funds, do good to any great extent; nor would their visits be well received by the poor, if they tendered nothing but good advice: but, when they can impart also some relief for the body, they are more kindly welcomed as instructors for the soul: the hearts, as well as the houses, of the poor are easier of access, when the way is smoothed by a gift in the bosom.]
3.
Similar obligations to exercise it
[They felt the force of redeeming love; and judged that they administered to Christ himself, whilst they relieved him in his distressed members. And are these motives to benevolence lessened by the lapse of time? Are not we as much bound to devote ourselves, and all that we have, to Christ, as they could be? In some respects, our obligations to exert ourselves are greater than theirs: for the sole object of their benevolence was, to bestow temporal relief; whereas that, though an important, is a subordinate, consideration with us, who aim principally at promoting the eternal welfare of our fellow-creatures. If then we profess to love the Lord Jesus Christ, let us now approve our love to him, by our zealous exertions, and liberal contributions [Note: This IId head of the discourse might be treated thus;
1.
We have a similar occasion for benevolence.
2.
Let us exercise it in the same manner with readiness, with generositywith a special regard to Christ as our common Head and Saviour.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
Ver. 29. Every man according ] For to stretch beyond the staple is to mar all. A good man showeth mercy, but yet ordereth his affairs with discretion, Psa 112:5 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29. ] There is no need to suppose that the prophecy of Agabus preceded by any long time the outbreak of the famine: nor would it be any derogation from its prophetic character to suppose it even coincident with its first beginnings; it was the greatness and extent of the famine which was particularly revealed, and which determined the Christians of Antioch to send the relief. Baumgarten (vol. ii. p. 5), in tracing the gradual transition of the apostolic narrative from Jewish to Gentile Christianity, calls this contribution, sent from Antioch to Jerusalem, the first stretching out of the hand by the Gentile world across the ancient gulf which separated it from Israel.
. . . . is a mixture of two constructions, .
The church at Jerusalem was poor, probably in connexion with the community of goods, which would soon have this effect; see ch. Act 2:44 , note.
Fuente: Henry Alford’s Greek Testament
Act 11:29 . : only here in N.T., and the cognate noun in Act 19:25 , but in same sense in classical Greek; cf. Lev 25:26 ; Lev 25:28 ; Lev 25:49 , and Wis 10:10 (but see Hatch and Red-path on passages in Lev.). “According to his ability,” so A. and R.V., i.e. , as each man prospered, in proportion to his means. The expression intimates that the community of goods, at least in a communistic sense, could not have been the rule, cf. 1Co 16:2 , but a right view of “the community of goods” at Jerusalem invokes no contradiction with this statement, as Hilgenfeld apparently maintains, Zeitschrift fr wissenschaft. Theol. , p. 506, 1895. On the good effect of this work of brotherly charity and fellowship, this practical exhibition of Christian union between Church and Church, between the Christians of the mother-city and those of the Jewish dispersion, see Hort, Ecclesia , p. 62; Ramsay, u. s. , p. 52; Baumgarten (Alford, in loco ). : “for a ministry,” R.V. margin, cf. Rom 15:31 , 2Co 9:1 , etc., Acta Thom , 56; “contributions for relief” Ramsay, see further below; on the construction and complexity of the sentence see especially Page’s note, and Wendt. : not merely as fellow-disciples, but as brethren in the One Lord.
Fuente: The Expositors Greek Testament by Robertson
Then, &c. Literally But as any one (Greek. tis) of the disciples prospered (Greek. euporeomai. Only here), they determined, each one of them.
determined. Greek horizo. See note on Act 2:23.
send. Greek. pempo. App-174.
relief = for (Greek. eis. App-104.) ministration. Greek. diakonia. App-190.
dwelt. See note on Act 2:5.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] There is no need to suppose that the prophecy of Agabus preceded by any long time the outbreak of the famine: nor would it be any derogation from its prophetic character to suppose it even coincident with its first beginnings; it was the greatness and extent of the famine which was particularly revealed, and which determined the Christians of Antioch to send the relief. Baumgarten (vol. ii. p. 5), in tracing the gradual transition of the apostolic narrative from Jewish to Gentile Christianity, calls this contribution, sent from Antioch to Jerusalem, the first stretching out of the hand by the Gentile world across the ancient gulf which separated it from Israel.
. … is a mixture of two constructions, .
The church at Jerusalem was poor, probably in connexion with the community of goods, which would soon have this effect; see ch. Act 2:44, note.
Fuente: The Greek Testament
Act 11:29. , each of the disciples) Luke does not say, of the Christians. At the commencement the name, disciples, continued the customary one among themselves: others distinguished them (the same persons) by the name, Christians, especially the more friendly lookers-on.-, determined) They who determine, the more readily afterwards give effect to their determination: Act 11:30.- , in Judea) The bounty of the believers at Antioch very much assured the Jews as to the reality of the conversion of the former.
Fuente: Gnomon of the New Testament
every: Ezr 2:69, Neh 5:8, 1Co 16:2, 2Co 8:2-4, 2Co 8:12-14, 1Pe 4:9-11
to send: Act 2:44, Act 2:45, Act 4:34, Ecc 11:1, Ecc 11:2, Luk 12:29-33, Rom 15:25-27, 1Co 13:5, 1Co 16:1, 2Co 9:1, 2Co 9:2, Gal 2:10, Heb 13:5, Heb 13:6
Reciprocal: Lev 25:35 – then Job 31:16 – withheld Psa 37:21 – righteous Pro 11:24 – that scattereth Ecc 10:19 – but Son 5:1 – eat Isa 32:8 – the liberal Mat 6:2 – when Mat 25:17 – he also Mat 25:35 – I was an Mar 12:43 – That Luk 11:41 – rather Act 12:25 – Barnabas Act 24:17 – to bring 2Co 2:1 – I determined 2Co 8:3 – to 2Co 8:4 – the ministering Eph 5:16 – the days 1Ti 6:18 – ready Heb 6:10 – which Heb 10:24 – consider
Fuente: The Treasury of Scripture Knowledge
9
Act 11:29. The disciples at Antioch were in better circumstances than those in Judea, and concluded to send them some relief. This was done on the basis of voluntary contributions, and the giving was according to each man’s ability. That is the principle on which all giving is to be done by Christians (1Co 16:2).
Fuente: Combined Bible Commentary
Act 11:29. The disciples. This designation of those, whom we have just seen for the first time called Christians, is found in current use throughout the Acts of the Apostles (see, for instance, Act 6:1, Act 9:1, Act 15:10, Act 20:7).
Every man according to his ability. This is a very different aspect of giving pecuniary relief from that which we saw in the account of the charity and generosity of the earliest Christians in Jerusalem; and, if we may venture to say so, it is a higher aspect. See notes above (on ch. 1, 4, and 5) on the risk of communism. The principle here acted on, viz. that each should give freely as God had prospered him, is precisely that which St. Paul afterwards inculcated on the Christians of Galatia and Achaia (1Co 16:2; see 2Co 8:12), and it is probable that he had much to do here at Antioch with this active movement of charity in Syria, and with its methodical arrangements.
The brethren which dwelt in Judea. Here we have another designation for the Christians, which also is found repeatedly throughout the Acts of the Apostles (see Act 9:30, Act 17:10, Act 28:14-15). In this place it is probably used to indicate the brotherly feeling which subsisted between the disciples in Syria and Judaea, and which was exemplified in this charitable work.
Fuente: A Popular Commentary on the New Testament
Act 11:29-30. Then the disciples Foreseeing the distress they would otherwise be in, on account of that famine; determined to send relief unto the brethren in Judea , according as each was prospered, or, according to the abundance which each had; these disciples being, doubtless, some in more plentiful circumstances than others. This their determination was extremely proper; for the churches of Judea being more exposed than other churches to persecution, and the rapacity of the Roman officers, and to those outrages which the populace, under weak and corrupt governments, commit upon the objects of their hatred, the brethren in Judea could not have supported this dearth, if they had not been assisted from abroad. Macknight. These disciples, therefore, at Antioch, having made collections for them, sent the money, not to the apostles, (for they had now given up the management of the funds of the church in Jerusalem to others,) but to the elders Or rulers of that church, chosen, perhaps, out of the one hundred and twenty, on whom the Holy Ghost fell at first. And these were to deliver it to the deacons, or otherwise to make distribution thereof to the brethren, according to their need. By sending this seasonable gift to the brethren in Judea, the disciples at Antioch, among whom were many Gentile proselytes, gave proof of the reality of their conversion, and did what they could to conciliate the good-will of the Jewish believers. And this mark of their regard seems to have been well received by them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes one verse 27
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 29
According a to his ability. This expression shows conclusively that there was no community of goods, at least in this branch of the church.
Fuente: Abbott’s Illustrated New Testament
11:29 {8} Then the disciples, every man according to his ability, determined to send {b} relief unto the brethren which dwelt in Judaea:
(8) All congregations or churches make one body.
(b) That is, that the deacons might help the poor with it: for it was appropriate and helpful to have all these things done orderly and decently, and therefore it is said that they sent these things to the elders, that is, to the governors of the Church.
Fuente: Geneva Bible Notes
The Christians in Antioch demonstrated love for and unity with their brethren in Jerusalem by sending them some relief money. Luke previously documented the love and generosity of the Jerusalem Christians for one another (Act 2:42; Act 4:32-35). Now he revealed that the Antioch Christians even surpassed them by sharing what they had with another congregation. The giving was voluntary and according to the ability that each Christian possessed (cf. 1Co 16:2; 2Co 9:7).