Exegetical and Hermeneutical Commentary of Acts 11:19

Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phoenicia, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

19 26. Further spread of the Gospel as far as Antioch

19. about Stephen ] See above, Act 8:1.

as far as Phenice [ Phnicia ] The district in which were the important towns of Tyre and Sidon. See Dictionary of the Bible.

Antioch ] The capital city of Syria, about 16 miles from the sea-coast, on the river Orontes. It was the residence of the Roman proconsul of Syria. St Paul made this his starting-point in all his three missionary journeys. For its history see Dictionary of the Bible.

unto the Jews only ] For they had not been warned, as Peter was, that the time was come to carry out Christ’s prophetic command (Act 1:8) to its fullest extent.

Fuente: The Cambridge Bible for Schools and Colleges

Now they … – This verse introduces a new train of historical remark; and from this point the course of the history of the Acts of the Apostles takes a new direction. Thus far, the history had recorded chiefly the preaching of the gospel to the Jews. From this point the history records the efforts made to convert the Gentiles. It begins with the labors put forth in the important city of Antioch (Act 11:19-20); and as, during the work of grace that occurred in that city, the labors of the apostle Paul were especially sought (Act 11:25-26), the sacred writer thenceforth confines the history mainly to his travels and labors.

Which were scattered abroad – See Act 8:1.

As far as Phenice – Phoenice, or Phoenicia, was a province of Syria, which in its largest sense comprehended a narrow strip of country lying on the eastern coast of the Mediterranean, and extending from Antioch to the borders of Egypt. But Phenice Proper extended only from the cities of Laodicea to Tyre, and included only the territories of Tyre and Sidon. This country was called sometimes simply Canaan. See the notes on Mat 15:22.

And Cyprus – An island off the coast of Asia Minor, in the Mediterranean Sea. See the notes on Act 4:36.

And Antioch – There were two cities of this name, one situated in Pisidia in Asia Minor (see Act 13:14); the other, referred to here, was situated on the Orontes River, and was long, the capital of Syria. It was built by Seleucus Nicanor, and was called Antioch in honor of his father Antiochus. It was founded in 301 b.c. It is not mentioned in the Old Testament, but is several times mentioned in the Apocrypha and in the New Testament. It was long the most powerful city of the East, and was inferior only to Seleucia and Alexandria. It was famous for the fact that the right of citizenship was conferred by Seleucus on the Jews as well as the Greeks and Macedonians, so that here they had the privilege of worship in their own way without molestation. It is probable that the Christians would be regarded merely as a sect of Jews, and would be here suffered to celebrate their worship without interruption.

On this account it may have been that the early Christians regarded this city as of such particular importance, because here they could find a refuge from persecution, and be permitted to worship God without molestation. This city was honored as a Roman colony, a metropolis, and an asylum. It was large; was almost square; had many gaines; was adorned with fine fountains; and was a city of great opulence. It was, however, subject to earthquakes, and was several times nearly destroyed. In the year 588 it experienced an earthquake in which 60,000 persons were destroyed. It was conquered by the Saracens in 638 a.d., and, after some changes and revolutions, was taken during the Crusades, after a long and bloody siege, by Godfrey of Bouillon, June 3, 1098 ad. In 1268 it was taken by the Sultan of Egypt, who demolished it, and placed it under the dominion of the Turk. Antioch is now called Antakia, and contains about 10,000 inhabitants (Robinsons Calmet). There was everything in the situation and circumstances of the city, say Conybeare and Howson (Life and Epistles of Paul, vol. 1, p. 121), to make it a place of concourse for all classes and kinds of people. By its harbor of Seleucia it was in communication with all the trade of the Mediterranean; and, through the open country behind the Lebanon, it was conveniently approached by the caravans from Mesopotamia and Arabia. It united the inland advantages of Aleppo with the maritime opportunities of Smyrna. It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative. Through the first two centuries of the Christian era it was what Constantinople became afterward, the Gate of the East. If any city in the first century was worthy to be called the Pagan Queen and Metropolis of the East, that city was Antioch. She was represented, in a famous allegorical statue, as a female figure, seated on a rock and crowned, with the river Orontes at her feet (Conybeare and Howson, vol. 1, p. 125).

Preaching the word – The Word of God, the Gospel.

To none but unto the Jews only – They had the common prejudices of the Jews, that the offers of salvation were to be made only to Jews.

Fuente: Albert Barnes’ Notes on the Bible

Act 11:19-21

Now they which were scattered abroad travelled as far as Phenice, and Cyprus, and Antioch.

Christianity at Antioch

I. Its entrance into antioch. Here (Act 11:19) we discover–

1. Evil overruled for good. The very efforts to crush the gospel gave it new vigour and a wider sweep. Thus it has ever been.

2. The invincibility of Christian courage. The fugitives did not flee from the cause they had espoused, nor relax their efforts to advance it. While true courage does not consist in callous indifference to danger, it demands at all risks eternal fealty to principle and duty.

3. The legitimacy of lay preaching. It is significant that the planting of Christianity here, and in numerous instances since, has been the work of private men holding no ecclesiastical office whatever: which shows–

(1) That it is the duty of everyone who knows the gospel to proclaim it.

(2) That those who would restrict preaching to the professionally ordained are opposed to the best interests of man and to the genius of the New Testament.

4. The universality of the gospel. It is a system as suited to the Greek as to the Hebrew mind, and equally essential to the highest interests of both.

II. Its achievements at Antioch, which–

1. Involved a Divine change in the characters of many (Act 11:21). Observe–

(1) The Divine power which attended their ministry.

(2) The faith which their ministry generated.

(3)The revolution which their faith effected.

2. Attracted the attention of the mother Church (Act 11:22). This was natural. (D. Thomas, D. D.)

The Church at Antioch

Persecution was the first means of propagating the gospel. Blow on the candle, and you extinguish the flame; blow on the fire in the grate, and you increase it. The reason is in the hold the fire has upon the combustible substance. If the hold is slight, blowing will put it out; if deep, will intensify it. Christ came to send fire on the earth; the fire ate its way down to the very depths of the disciples spirits. Saul breathed out threatenings, etc.; but the breathing only fanned the fire. Observe that this Church–

I. Was established by lay agency. These men were not commissioned by any ecclesiastical authority to preach. They did it instinctively. The flowers do not require to be told to blossom; let the sun but shine, and they do it without being told. Birds do not need an almanack to remind them that May is come, and that the season for outdoor concerts has arrived. And as soon as a man has knowledge of the Saviour, he feels an impulse to tell others of Him. Some Churches object to what they call irregular teachers. They forget that there are two ordinations. Sometimes the human and the Divine meet in the same person; sometimes they diverge. If you can get the two, well; if not, give me the Divine, let who will have the human. The hand of an apostle had not been laid on the heads of these disciples. But what of that? The hand of the Lord was with them. If that hand is with a man, surely the bishops is not vitally essential.

II. Was established among the Gentiles.

1. It was the first Gentile Church. Verse 19 tells us that they preached the Word to Jews only. But the following verse tells us that the natives of Cyprus and Cyrene preached to the Greeks also. The text, therefore, marks a new epoch in the history of the kingdom of God. Christ had plainly intimated the admission of the Gentiles into the fold. But the disciples understood Him not, and for years confined their labours to Jews only. And when Peter ventured to preach to Cornelius, he was put on his defence. We are prone to look upon the primitive Church as our pattern; but the infant Church cannot be a pattern to the Church in its maturity. Shame upon us if modern Churches are not much better than primitive! How narrow and bigoted was the Church of Jerusalem! How contentious and immoral the Church of Corinth! But life proved too much for prejudice; whilst they of the circumcision were contending the Church was instinctively extending its frontiers–it claimed the Gentiles also as its inheritance.

2. Three stages are traceable in the growth of this idea.

(1) From the establishment of the Church in the wilderness down to the Babylonish captivity, it was strictly Jewish. Not but that there was provision made in the law for the stranger and the alien; but the system was more tolerant than the men, and born Jews only were allowed to participate in its manifold privileges.

(2) But during the Captivity, Jews and Gentiles were brought into frequent contact, and better knowledge led to kindlier feelings. The Jews, therefore, on their return, attached to their temple a court of the Gentiles. Such a thought never entered the mind of Solomon or of his architects. Henceforth they displayed a missionary spirit, and compassed sea and land to make one proselyte. True, they did not pull down the wall; but they did put a few gates in it through which the Gentiles might be admitted. But mark–they were not received as Gentiles, but as Gentiles circumcised.

(3) The third stage is that indicated in this chapter. The wall is being pulled down, and Greeks may become Christians without first becoming Jews. The Jewish Church was like the chrysalis containing life in an undeveloped state; the Christian Church is the chrysalis emerging in the winged butterfly. In Judaism the Word of the Lord was standing; in Christianity it is flying. And I saw an angel fly in the midst of heaven, having the everlasting gospel.

III. Was flourishing in grace.

1. When the Church at Jerusalem heard of the great things that had taken place at Antioch, they sent forth Barnabas mainly for his natural fitness (Act 11:24). Good signifies more than mere moral worth; it means that he was a kind, genial, loving man. Many men–good, morally speaking–are stem and hard. But Barnabas was a man of a very gracious disposition–a very attractive man. A rash, haughty, domineering man, coming down upon a Church to which he was a stranger, would do more harm than good. But Barnabas–a son of sweetness and light–would disarm opposition, and secure confidence.

2. No sooner did he arrive in Antioch than he saw there the grace of God. If you have true religion in the heart, it is superfluous to declare it. If it is in the heart, it will be seen in the life. An ancient poet tells the painters of Greece, in a period of great art decadence, to write under their pictures the names of the animals they portrayed, implying that without the name it would be impossible to tell one animal from another–a very bitter satire upon the painters. And some mens religion is such that you would never suspect it unless they carried about them the label; they do not shine before men, that their good works may be seen, etc. But the moment Barnabass eye caught the canvas, he could tell the picture. Nay, so decided was the likeness between them and Christ that the public recognised it, and there the disciples were first called Christians.

3. He exhorted the people that with purpose of heart they would cleave unto the Lord. Barnabas is by interpretation the son of consolation or exhortation. From this word we can partly judge of the character of his preaching; his exhortation brimming over with comfort, full of cheer and encouragement. His preaching was fine and stimulating rather than deep and convincing. He had the good sense to know this, and therefore hastened to Tarsus to fetch Saul. Barnabas would be worthy of grateful remembrance were it only for this one act. Barnabas exhorted the people; but when Saul came to his help, the exhorting became teaching; deeper thoughtfulness characterised the ministry. The people were before growing in grace–they are now growing in knowledge. Man has both a heart and a head. And every true minister, if he cannot accomplish the two-fold work himself, will, like Barnabas, seek another to help him. The dahlia is a gorgeous flower, but it has no fragrance. The perfection of a flower consists in exquisiteness of colour combined with deliciousness of fragrance. And the perfection of Christians consists in the combination of grace and knowledge. (J. Cynddylan Jones, D. D.)

Success of preaching Christ

I. The import of preaching Christ.

1. The season in which these words were spoken.

2. The persons addressed–Jews only.

3. The impediments in the way–prejudice, ignorance, unbelief.

4. The topics announced.

(1) The harmony between Christ and the Old Testament representations of Him.

(2) The certainty of His resurrection and ascension into heaven.

(3) The design of the whole in its adaptation to them as sinners.

II. What was connected with this preaching.

1. The Divine authority and approbation.

2. Divine aid and support.

3. Power attending their ministry.

III. The effects produced. Many believed and turned to the Lord.

1. They believed.

(1) They credited the facts relative to Christ.

(2) They entered into the spirit of the whole design.

2. They turned unto the Lord.

(1) Renounced Jewish prejudices and ceremonies.

(2) They renounced justification by the law.

(3) Became holy in their lives, and manifested the fruits of the Spirit.

Application:

1. God acts mysteriously in accomplishing His important designs.

2. God never wants means to fulfil His gracious intentions.

3. All instruments and means, though weak in themselves, are mighty through Divine power. (W. Kent.)

The first preaching at Antioch

1. It needed a vision to impel Peter to preach to Cornelius, but here some Cypriote and African Jews, with no vision, command, nor precedent, with nothing but the truth in their minds and Christs love in their hearts, unconsciously do the thing about the propriety of which there had been such serious question in Jerusalem.

2. Verse 19 is a repetition of words in an earlier chapter. The writer returns to take up another thread of his narrative contemporaneous with those already pursued. Three distinct lines of expansion appear to have started from the dispersion of the Jerusalem Church–Philips mission to Samaria, Peters to Cornelius, and this work in Antioch.

3. This, the effort of a handful of unnamed men, was the true leader–the shoot that grew. Philips work, and Peters, were side branches, which came to little; this led on to a Church at Antioch, and so to Pauls missionary work, and all that came of that. Notice–

I. The spontaneous impulse which these men obeyed. Wherever they went they took their faith with them, and, as a matter of course, spoke about it. The coals were scattered from the hearth, but that did not put the fire out, but only spread it. They had no special injunction to preach the Lord Jesus. They believed, and therefore spoke. Such a spontaneous impulse is ever the natural result of–

1. A personal possession of Christ. In regard to worldly good the instinct is to keep the treasure. But even in the natural sphere there are possessions which to have is to long to impart, such as truth and knowledge. And in the spiritual sphere this is emphatically the case. The old prophet spoke a universal truth when he said: Thy word was as a fire shut up in my bones, and I was weary with forbearing, and I could not stay. Deep conviction and strong emotion demand expression. True, sometimes the deepest love can only love and be silent, and there is a just suspicion of vehement protestations. But for all that, it remains true that a heart warmed with the love of Christ will give it forth, as certainly as light must radiate from its centre, or heat from a fire.

2. True kindliness of heart. We cannot truly possess the treasure for ourselves without pity for those who have it not. What kind of Christians must they be who think of Christ as a Saviour for me, and take no care to set Him forth as a Saviour for you? What should we think of men in a shipwreck who were content to get into the lifeboat, and let everybody else drown? What should we think of people in a famine feasting sumptuously on their private stores?

3. Loyalty to Christ. If we are true to our Lord, we shall feel that we cannot but speak up and out for Him. He who lives among rebels and is afraid to show his colours is already a coward, and is on the way to be a traitor. Our Master has placed in our hands the honour of His name, and the carrying out of the purposes on which His heart is set. How can we be loyal to Him if we are not constrained to respond to His trust in us, and if we know nothing of the Necessity is laid upon me; yea, woe is unto me if I preach not the gospel!

II. The universal obligation on all Christians to make known Christ.

1. In these early days the Church had a very loose organisation. But these fugitives had among them none even of the humble office bearers of primitive times. Neither had they any commission from Jerusalem. Whatever functions may be committed to Church officers the work of telling Christs love to men belongs to everyone who has found it for himself or herself. This honour have all the saints.

2. Whatever may be our differences as to Church order and offices, they need not interfere with our firm grasp of this truth. Preaching Christ implies no special method of proclaiming the glad tidings. A letter to a friend, a sentence in casual conversation, a lesson to a child on a mothers lap, or any other way by which the great story of the Cross is told, is as truly preaching Christ as the set discourse which has usurped the name.

3. We profess to believe in the priesthood of all believers, in opposition to sacerdotal assumptions. Are we as ready to recognise it as laying a very real responsibility upon us, and involving a very practical inference as to our own conduct? Every Christian is solemnly bound to take heed to this: Freely ye have received, freely give.

III. The simple message which they proclaimed.

1. Preaching Jesus as Lord. Their message was a proclamation of the person and dignity of their Master, the story of the life of the Man, of the Divine sacrifice by which He had bought the right of supreme rule over every heart; and the urging of His claims on all who heard of His love. And this, their message, was but the proclamation of their own personal experience. They had found Jesus for themselves to be lover and Lord, and the joy they had received they sought to share with these Greeks. All have not the gifts which would fit for public speech, but all who have tasted that the Lord is gracious can tell somehow how gracious He is. The first Christian sermon was very short, and it was very efficacious, for it brought to Jesus the whole congregation. He first findeth his brother Simon, and saith unto him, We have found the Messias. Surely we can all say that, and shall long to say it, if we are glad that we have found Him, and if we love our brother.

2. Notice, too, how simple the form of the message. They spake. It was no set address, but familiar, natural talk to ones and twos, as opportunity offered. What we want is that Christian people should speak anyhow. What does the shape of the cup matter? What does it matter whether it be gold or clay? The main thing is that it shall bear the water of life to some thirsty lip. All Christians have to do is to tell the good news–

(1) Simply and faithfully, as one who only cares to repeat what he has had given to him.

(2) Confidently, as having proved it true.

(3) Beseechingly, as loving the souls to whom they bring it. Let His mighty salvation, experienced by yourselves, be the substance of your message, and let the form of it be guided by the old words, It shall be, when the Spirit of the Lord is come upon thee, that thou shalt do as occasion shall serve thee.

IV. The mighty Helper who prospered their work. The hand of the Lord was with them. However feeble our hands, that mighty hand is laid on them to direct their movements and to lend strength to their weakness. It is not our speech, but His presence with our words by which a great number shall believe and turn to the Lord.

(1) There is our encouragement when we are despondent. There is our rebuke when we are self-confident.

(2) There is our stimulus when we are indolent.

(3) There is our quietness when we are impatient.

(4) If ever we are tempted to think our task heavy, let us not forget that He who set it helps us to do it. (A. Maclaren, D. D.)

Primitive Christianity

Wearied of manifold errors and corruptions, we listen gladly when we hear of this. But, alas! those who are most ready to adopt the name are the most ready to abuse it. They boldly set out in search of it, but they lose their way in the Dark Ages, and never emerge into the Scriptural light that shines beyond. Three things appear at this point.

I. The ministry of men. These evangelists kept back their own names, but put forward their Lords; their only record is the multitude they brought to the Saviour. Persecution was the blast which spread the living seed. Being themselves Jews they preached at first to Jews only. The first opening into the wider world was made by Peter, but being made the crevasse widened rapidly. The theme of these evangelists was the Lord Jesus. Doctrines cannot arrest and control men: they are like spirits not embodied: they elude us. But when the soul of doctrine is embodied in a person we can apprehend it, and when that Person is Jesus faith looks and lives. Primitive preaching is to tell the story of Jesus until hearts of stone give way and flow down like water.

II. The hand of the Lord. The instrument human, the power Divine (1Co 3:9), just as in the cultivation of fields. Man breaks up the ground, watches, weeds, drains. The God of nature does nothing which man can do for himself. He gives rain, sun, and air. So in the cultivation of souls, as here, after man has done all he must wait for the hand of the Lord to give the increase.

III. The fruit that followed. Believing and turning to the Lord stand in interesting relation to each other–the one the root, the other the fruit. The root of a tree lies out of sight, but the fruit can be both seen and tasted, and by it we know the tree. To believe is the secret act of the soul; to turn, etc., is the visible course of the disciples life. (W. Arnot, D. D.)

Primitive Christianity

I. Extension. Verse 19 is a condensation of Act 11:1-18.

1. To the amazement of the early Christians the Word took effect upon others besides Jews. In this way the gospel became quite as much a revelation to Jews as to Gentiles. They saw that Christianity was not a local lamp, but a sun, and as its glory brightened the distant hills and made the far-off valleys sing with new joy, they were glad; they felt themselves invested with a new responsibility, and stirred with a new hope. Some such passions should fill our hearts when we see far-off men touched by the power of Christ. Herein is a proof of the Divine origin of Christianity. All other religions remain at home. Christianity is an aggressive religion. If its professors are non-militant they give the lie to their own faith. In the universality of the Christian offer I see its Godhood. Luxuries are only here and there, but necessaries are everywhere. Wines do not grow everywhere. But men need water, not wine. Some of Gods gifts are local and individual, but whatever is necessary to salvation is to be spoken in every language of earth.

2. There are two typical instances in the narrative. Christianity touched the mind of the centurion. Let him represent Roman strength, sternness, law, dignity. Christianity touched the Grecian mind. Let that stand for refinement, elegance, philosophy, for the completing line of human thought and service. Christianity becomes Roman to the Roman, Grecian to the Grecian–a great rock to the rocky man, a rainbow to the dreaming genius, a summer light to the poets fancy. No other religion does this.

II. Recognition. What was the effect of the news upon the Church? At once they sent Barnabas to inquire.

1. When he came he saw the grace of God. There is no mistaking it. It is like nothing else. Imitations perish under scrutiny, but the real grace of God grows upon examination. He did not find a number of technical theologians, skilful disputants. He found men praying, with eager minds, with forgiving souls, more on high than below.

2. When Barnabas saw this he was glad. Is the farmer glad when he sees corn growing upon land on which it never grew before? It is so the Christian feels when he sees strange men turning to the faith. Are we glad when we see men converted? Do newly-converted men find a warm, cordial, comforting atmosphere in the Church when they come in?

3. Having made this recognition, Barnabas said, Now with full purpose of heart you must cleave unto the Lord! Exhortation will do more than suspicion. A word of encouragement is what young beginners in the Christian race require. You who gave your heart to Christ a week ago or a month since–persevere.

4. Why did Barnabas take so much interest in these new converts? Because he was a good man, and full of the Holy Ghost and of faith. Good men see goodness in other men. Evil be to him who evil thinks. The good man comes to be made glad. With a charitable spirit, and benign and hopeful heart, he looks upon the work, and it must be very bad if he does not see in it something to quicken his own faith, and deepen his own grace, and heighten his own love to God.

5. What was the consequence? Much people was added unto the Lord. Barnabas did not go to Antioch for nothing–the work grew upon him, and now he said, Saul must come. So he brought him to the Syrian capital, and there for a whole year they taught much people. Thus are spheres found for men, and thus have men sometimes to tarry at Tarsus till their proper Antioch is found. But God will find it.

III. Proof (Act 11:27-30). Were the men at Antioch really converted? Read in Act 11:29 the proof. These men have received the Lord Jesus; and instantly on hearing that men who are partakers of the same faith are in prospect of want, they send to such men under the name of brethren, according to their ability. This is how Christianity works. Here is the communism of the Church. The formal communism of chap. 2. soon broke down, but the spiritual communism must continue forever. Wherever there is Christian need, Christian brotherhood must be acknowledged. The Cross broke down the middle wall of partition, and made the human family one. Conclusion: And the disciples were called Christians first at Antioch. This name stands above all other names today. Of no man is so much expected as the Christian. The man who despises your faith expects from you on its account what he expects from no other man. So he answers himself. After having traduced your Lord, and disproved your documents, and cast scorn on your theology, if you do anything that calls down his displeasure he is the first to accuse of treason to the faith you profess. I ask for no higher intellectual and moral recognition of the purity of the religion of Jesus Christ. From no atheist is so much expected as from the weakest Christian. By Christians I understand Christ-ones, and were we what we ought to be there should be no other designation. (J. Parker, D. D.)

The spread of the gospel

Here we trace a series of providences–

I. In the instrumentalities. As the gospel was to be first preached to the Jews, it was fitting that Jews should be the first to proclaim it. Between that people, however, and all other nations, there existed formidable barriers. When, therefore, the time was come for them to be broken down, some medium must be found less hampered than the Jews by prejudice, and at the same time so far Jewish as to have received from the Jews the gospel. Such a medium was afforded here (Act 2:19) by Greeks who had become Jewish proselytes. Belonging to a class who sometime were afar off, to whom should they turn so naturally as to their kindred, the Greeks? As, when the fulness of time was come for Christ to be born, God had prepared Gentile watchers to be looking for His star, so when the gospel was ready for the world the same Providence had prearranged that messengers fitted for the work should be ready to be to it as wings to bear it on its worldwide flight. It is ever thus. He who has prepared the gospel for the race, prepares means for its extension. In this God has often been in advance of His Church. When she has faltered He has opened ways into regions beyond, where His preordained messengers might plant Christian standards.

II. The place. Antioch was a centre of commanding influence. If the new religion could be planted in this queen of Gentile cities, with her wealth, her culture, her sources of widespread influence, her teeming thousands, then the followers of Christ would stand on vantage ground unequalled. And this was substantially accomplished. Antioch became a Christian city. In the time of Theodosius it is alleged that one half of her population were professed followers of Christ. Between the years 252 and 380 A.D., ten Christian assemblies were here convened. Here Paul exercised his first systematic ministerial work, and from this point he started on all his missionary journeys. Here Chrysostom was born, and here Ignatius wielded his mighty power for the Christian faith. Thus, this city, where the first Gentile Church was gathered, exerted for centuries a controlling influence in spreading the new religion. From this let us, who are now entrusted with the gospel, learn–

1. To be bold. Christ calls for no timorous messengers. Christianity is in this world to conquer, and it will.

2. To plant the gospel in centres of influence. There were other cities than Antioch, but none of so extended and controlling influence.

III. Is shaping the immediate results.

1. The name by which, for all ages, the followers of Christ are to be known (Act 2:26). To the formation of this word each of the three leading nations of earth made a contribution. The thought is Jewish, denoting The Anointed One; the root, , is Greek; the termination, , is Latin. Thus, in the providence of God, the same three nations whose differing dialects proclaimed above the Cross, Jesus, the King of the Jews, now unite in forming a word which for all time shall be applied to those who follow Christ.

2. The breaking down of jealousies between Jewish and Gentile converts, as seen in

(1) The mission of Barnabas.

(2) The generosity evoked by the prophecy of Agabus. (Sermons by the Monday Club.)

The spread of the gospel

I. Believing in Christs name. In this story three forces are to be noted.

1. Persecution (Act 2:19). The devil made nothing when he stirred this up. The blood of the martyred Stephen was the seed of many Churches.

2. Conservatism. Speaking the Word to none save only to Jews. Conscientiously seeking the lost sheep of the house of Israel. Unlike Peter, they had had no vision. They were acting under the impulse of hereditary bigotry and natural affiliations.

3. Progression. Some of them spake unto the Greeks also. Notice–

(1) That it was only some of them. When an old bondage is to be thrown off, emancipation comes to individuals before it comes to the many.

(2) That it was not native Jews. Men of Cyprus and Cyrene, who had associated with Greeks as well as with Jews, it was as easy for them to speak to the one as to the other, and, not blinded by Jewish prejudice, they could see their equal right to the benefit of the sacrifice upon Calvary.

(3) That they were unknown men. In the time of Chrysostom about 100,000 were reputed to be Christian–here truly a great result from the efforts of a few obscure men.

(4) That their work was a simple one. They held up Jesus as Saviour and Lord–that which any other earnest disciple of Christ can do, and must do if the world is to be evangelised.

(5) That their work was immediately attested. The hand of the Lord was with them.

II. Known by Christs name. Let us see how this came about.

1. The work reported (Act 2:22).

2. The work approved.

(1) The sending. The case of Cornelius had prepared the Church at Jerusalem for such tidings. Perhaps they were afraid that the workers might do some things ill-advised, but they showed their sympathy with the work by sending such a man as Barnabas.

(2) The rejoicing. The joy of Barnabas was the best sort of approval. Barnabas knew the Lords handiwork when he saw it.

(3) The exhortation. Barnabas believed in the perseverance of the saints–not in putting the hand to the plough, and then looking back. God wants no ninety-day recruits in His service. His enlistment roll is for life. Note, that continued fidelity to Him comes from purpose of heart, rather than purpose of the will or conviction of the head.

(4) The man. For he was a good man, and full of the Holy Ghost, and of faith. This statement is given as the reason why Barnabas so instantly showed his sympathy with the work among the Gentiles.

3. The work assisted.

(1) By the countenance that Barnabas gave to it. And much people was added to the Lord. As a representative of the Church at Jerusalem his approval would give the work a new impetus, as being done under the sanction of the Church. To this was added the force of his own personality, made potential by his goodness and possession of faith and the Holy Spirit.

(2) By the united efforts of Barnabas and Saul. The work too great for one. The glory of much of Pauls career is due to the man who believed in Paul, and gave to him his opportunity. Many a man who is no Paul himself may set a Paul to work. The revival, as such, appears to have been over, and they devoted themselves to instructing these converts in the new faith they had professed.

4. The new name. The disciples were called Christians first at Antioch.

III. Helping believers is Christs name (Act 2:27-30). The starving Jewish believers at Jerusalem learned how good it was to have brethren not of the direct seed of Abraham. The Gentiles and Jews indeed had become one flock, one Shepherd. (M. C. Hazard.)

The diffusive Tower of the gospel

As there is in all living objects a reproductive capacity, so the gospel has in it a certain vitality which ensures its diffusion. Our Lord illustrates this in His parables of the wheat and the mustard seed. The incident of the text is a singular illustration of this wonderful potency. Note, here–

I. The stimulating power of the gospel.

1. These men of Cyprus and Cyrene continued without the least abatement of zeal to preach the gospel whilst in the very act of fleeing for their life. The storm of persecution seemed rather to fan the flame of their holy enthusiasm.

2. This enthusiasm is the Christians normal condition. The religion of Jesus is a religion of love and gratitude, and where these emotions abound they never fail to kindle enthusiasm. In the face of this, an apathetic, unimpassioned Christian is an anomaly as incongruous in conception as a frozen sunbeam or a petrified flame. The sun floats in an atmosphere of flame, which is the source of its marvellous influence over scores of worlds, of its power to quicken their myriad forms of life. The true Christian is a moral sun surrounded by an atmosphere of enthusiasm.

3. This enthusiasm, born of love and gratitude, constitutes the gospels most effective guarantee for its diffusion. For in nothing is this enthusiasm more assiduously manifested than in efforts to spread the story of the love which kindled it.

4. This enthusiasm the gospel is ever capable of awakening. So long as its power of benefiting men remains, so long will its power of awakening gratitude remain, and where this gratitude exists there will be enthusiasm ever impelling men to self-sacrificing labours for Christ.

5. This spirit should, however, be manifested not in the ministry alone, nor in the more official walks of Christian service, but should permeate equally all its humbler forms. Wherever present it illumines the most commonplace things, and invests the humblest service of Gods house with sublime dignity.

II. Its assimilative power–its power of raising mens minds into loving unison with its own spirit and aim. This comes out in relation to these men in the fact that they preached the gospel to the Greeks–uncircumcised heathen.

1. It was a course of action for which they had no precedent, and was opposed to all their previous notions. Such views came even to apostles only as the result of extraordinary training. Could it come to them otherwise than by the broadening and heart-expanding influence of the gospel itself? They rightly apprehended that a scheme so rich in grace and wisdom must comprehend all nations. As with the ancient Jews, so is it with many modern Christians. There is a tendency to regard the grace of God as the special monopoly of a sect. Such feeling will cramp every effort to extend its operations. The gospel must be viewed as a thing destined for humanity, and it is only in the measure that Christians rise to this conception that their hearts will receive that breadth which will bring them into sympathy with every institution having for its object the realisation of its world-embracing aims.

2. But this new departure involved considerably more than the breaking away from Jewish traditions. In preaching to the Jews, the utmost that they had had to encounter were Jewish prejudices regarding the Messiah. They both believed in the Scriptures; but in presenting the gospel to the Greeks they were brought face to face with idolatry–a foe which enlisted every element likely to secure the sympathy of corrupt human nature. They had also to confront philosophies commended by the highest culture. Before these men could have ventured to initiate such a stupendous campaign, they must have had the most unfaltering conviction that the gospel was fully adequate to grapple with every form of opposition that the heathen world could furnish. Have we not in the firm, unwavering faith of these men in the gospel a most fitting lesson for the times? There are still to be encountered prejudices as strong as Jewish intolerance, abominations as foul as ever characterised ancient heathendom, assumptions of science and philosophy far more daring and arrogant than those of apostolic times. Like these men, we must not only believe that the gospel is for all men, but, also, that it is a power capable of overcoming every opposition standing in the way of it reaching all men.

III. Its utilising power. These persons were not recognised preachers, but men constrained to engage in the work by force of circumstances. Had they been persons of official standing their names would have been given. Philip, who was a deacon, is mentioned by name when his evangelistic labours are referred to. The lessons are–

1. That efforts to promote the spread of the gospel are not to be confined to those formally set apart. Offices are necessary. Christ has ordained them. This was essential to ensure order and steady systematic labour. Unofficial labour is subject to ebbs and flows, and hence the need of a duly appointed class to ensure regular and unbroken efforts. In countries subject to long droughts extensive systems of irrigation are provided to ensure a steady supply of moisture. But the falling rain, however intermittent, is no less welcome. Similarly the irregular services of voluntary workers are peculiarly acceptable to Christ, and He has not only sanctioned but enjoined such.

2. It is a great defect that ordinary Church members have come to regard all efforts to promote the cause of Christ as an obligation resting solely upon the official portion of the Church. Consequently–

(1) They make no personal effort to promote the salvation of their fellow men, and manifest the utmost indifference with regard to Sabbath school work and the operations of kindred agencies.

(2) The effect of this notion upon the official section of the Church is no less disastrous. It becomes the prolific source of some of the worst evils of priestism. The ministry becomes isolated from the people, and is lifted up with an undue sense of its authority, and surrounds itself with an air of cool official propriety.

3. The highest ideal of a Christian Church, and the one which is most in harmony with the primitive type, is that in which both official and voluntary agencies are found skilfully blended and wisely cooperating.

(1) Those spiritual energies and aspirations awakened by the influence of the gospel in the breast of every Christian would by voluntary labours obtain a proper channel for development and usefulness. Personal piety would gain considerably in breadth and depth by being called upon to act and interest itself on behalf of souls; and officers, looking on the results, would be glad, and would work with redoubled ardour, and so many would be turned to the Lord.

(2) By these efforts Christianity becomes clearly recognised. The disciples were first called Christians at Antioch.

(3) Generous sympathies are evoked (Act 2:27-30).

(4) Gifts are multiplied. This Church abounded in prophets and teachers.

(5) Spheres of usefulness are indefinitely widened. To this Church was allotted the great honour of being made the centre of the first systematic efforts to evangelise the world. It seemed fitting that a Church, thus composed of Gentile converts, should become the principal channel for communicating the blessings of the gospel to their own brethren in the flesh (chap. 13:3). (A. J. Parry.)

How the manifold gifts of Christians contribute to the general use

1. Those who are received as guests give the gospel as a present in return (Act 2:19-21):

2. Those who possess the Word in abundance impart it to those who are in the first beginnings (Act 2:22-28).

3. Those who are blessed with earthly wealth assist those who have nothing (Act 2:29-30). (Lisco.)

The essentials of successful work

1. Undaunted courage in opposition to the world (Act 2:19).

2. Docile attention to the Divine intimations (Act 2:22).

3. Brotherly concord among the labourers. (K. Gerok.)

Christ all in all to His Church

I. The central subject of preaching (Act 2:20).

II. The light and power of believers (Act 2:21; Act 2:23).

III. The example and model of ministers (Act 2:24-25).

IV. The name and watchword of the Church. (K. Gerok.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 19. The persecution that arose about Stephen] That is, those who were obliged to flee from Jerusalem at the time of that persecution in which Stephen lost his life. See Ac 8:1.

Phoenice] Phoenicia, a country between Galilee and Syria, along the coast of the Mediterranean Sea, including Tyre, Sidon, c. It is often mentioned as a part of Syria. See Ac 21:2-3.

Cyprus] An island of the Mediterranean Sea, over against Syria. See Clarke on Ac 4:30.

Antioch] A city of Syria, built by Antiochus Seleucus, near the river Orontes at that time one of the most celebrated cities of the east. For the situation of all these, see the map accompanying this book.

Unto the Jews only.] For they knew nothing of the vision of St. Peter; and did not believe that God would open the door of faith to the Gentiles. The next verse informs us that there were others who were better instructed. See below.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

So true hath it been from the beginning of the gospel, that sanguis martyrum est semen eccesiae. St. Stephens death, and the persecution upon it, was a great means of disseminating the gospel. Thus all things work for good.

Phenice; the country about Tyre.

Cyprus; an island in the Mediterranean Sea.

Antioch; the metropolis of Syria. This explains what was briefly said, Act 8:4, and showed what places the disciples were scattered into, and preached in.

They preached to

the Jews only, because they were not yet persuaded of the calling of the Gentiles; God suffering them to be enlightened by degrees.

Fuente: English Annotations on the Holy Bible by Matthew Poole

19. they which were scattered abroadupon the persecution that arose about Stephenand who “wenteverywhere preaching the word” (Ac8:4).

travelled as far asPhenicethat part of the Mediterranean coast which, commencinga little north of Csarea, stretches northwards for upwards of onehundred miles, halfway to Antioch.

and Cyprus(See on Ac4:36). An active commercial intercourse subsisted between Pheniceand Cyprus.

and Antiochnear thehead of the northeast coast of the Mediterranean, on the riverOrontes, and containing a large colony of Jews, to whose religionthere were there numerous proselytes. “It was almost an OrientalRome, in which all the forms of the civilized life of the empirefound some representative; and through the two first centuries of theChristian era it was what Constantinople became afterwards, ‘the Gateof the East'” [HOWSON].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Now they which were scattered abroad,…. These were not the apostles, but the other ministers of the word; see Ac 8:1 who were dispersed

upon the persecution that arose about Stephen; his preaching and miracles, his oration in defence of himself, and his death: these

travelled as far as Phenice; a country near to Syria and Galilee; its chief towns and cities were Tripolis, Botrys, Biblus, Berytus, Tyre, Sidon, Ecdippa, Ptolemais, and Dora. It was famous, as Pliny says x, for the invention of letters, and of the constellations, and of naval and warlike arts. It was a maritime country, reaching from Orthosia (now called Tortosa) to Pelusium, or from Sidon to the borders of Egypt: it is the same with Old Canaan, and was so called, and had its name from Canaan; who, according to Sanchuniathon y, also had the name of Phoenix, from whom this country was called Phoenice, or Phoenicia. Some think the name is the same with , “Pahanah”, or , “Peoth Anak”, the corners of the Anakites; it being the tract of land which the children of Anak, or the giants inhabited, when drove out of Hebron by Caleb, Jos 15:13. Others say, it had its name from the palm trees, with which it abounded; and here, it seems, dwelt some of God’s elect, who being made righteous, flourished like the palm trees;

and Cyprus and Antioch; the former of these was an island, lying between the shores of Syria and Cilicia: it had Syria on the east, Pamphilia on the west, and Phoenice on the south, and Cilicia on the north; [See comments on Ac 4:36] and the latter was a city of Syria, built by Seleucus, king of Egypt, and called Antiochia, after his father’s name Antiochus. The account Josephus gives z of it is, that it is the metropolis of Syria, and that for its greatness, and other happy acquirements, it has, without doubt, the third place among the cities in the Roman empire; meaning, that it was the next to Rome and Alexandria: and elsewhere a he calls it the palace or royal seat of the Syrians; and the Jews, when they speak of a great city, and would describe one, instance in Antioch, a great city, say they b, as Antioch; with them, it is the same as Hemath the great, spoken of in Am 6:2 on which words Jerom has this note:

“Hemath the great is what is now called Antioch; and it is called the great, to distinguish it from the lesser Hemath, which is called Epiphania”

And so the Jerusalem Targum on Ge 10:18 renders the Hamathite, “Antioch”: and the Targum of Jonathan on Nu 13:21 renders Hamath by “Antioch”. Here many Jews dwelt, to whom the ministers of the word preached the Gospel only at first. Josephus c speaks of many in this place, and gives reasons for it:

“the nation of the Jews, he says, was much spread throughout the whole world, and great part of Syria, because near, was mixed with them, especially there were many in Antioch; partly because of the greatness of the city, and chiefly because of the liberty of dwelling there, granted them by the successors of Antiochus; for Antiochus, called Epiphanes, having wasted Jerusalem, robbed the temple; but those that reigned after him, whatsoever among the things devoted to sacred use were of brass, they returned to the Jews in Antioch, to be laid up in their synagogue; and they granted to them equally to partake of the city with the Greeks; and many of the Grecians they brought over to their religion, and made them, in some sort, a part of themselves.”

Here the Jews also had schools and taught: it is said d R. Samlai taught in Antioch; and here also was a sanhedrim. It is often said e, that Nebuchadnezzar came and sat down at Daphne of Antioch, and the great sanhedrim went out to meet him. Now Antioch was formerly called Epidaphne, because it was near a fountain of that name; and in the Targumists on Nu 34:11 Daphne answers to Riblah, which was in the land of Hamath, 2Ki 23:33 and Riblah, Jerom f says, is what is now called Antioch of Syria: and that you may know, says he, that Riblah signifies this city, which is now the most noble in Coele Syria, it follows, over against the fountain, (in Numbers it is, “on the east side of Ain”,) which, it is clear, signifies Daphne, out of which fountain the above said city enjoys abundance of water. And so Josephus calls Antioch g, Antiochia which is by Daphne of Syria; and in:

“Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.” (2 Maccabees 4:33)

Daphne is said to be by Antioch. Some make it to be two hundred and eighty miles from Jerusalem. So far they went who were scattered abroad at Stephen’s death, and carried the Gospel to this and other places, in which there was a manifest appearance of divine Providence, and of rich grace.

Preaching the word to none but to the Jews only, which dwelt in those parts; so little was the commission of Christ, to preach the Gospel to all nations, understood, though it was so plain; or so it was ordered in providence, that as it was to be first preached to them, so it should be only for a while, till the elect of God of that generation were brought in, and until the rest put it away from them, and so were left without excuse.

x L. 5. c. 12. y Apud Euseb. Prepar. Evangel. l. 2. p. 39. z De Bello Jud. l. 3. c. 2. sect. 4. a Antiqu. l. 17. c. 5. sect. 7. b T. Hieros. Erubin, fol. 22. 4. c De Bello Jud. l. 7. c. 3. sect. 3. d T. Hieros. Kiddushin, fol. 64. 4. e T. Hieros. Shekalim, fol. 50. 2. Vajikra Rabba, sect. 19. fol. 161. 1. Prefat. Eccha Rabbati. fol. 41. 1. f Comment. in Ezek. xlvii. fol. 261. C. g Antiqu. l. 17. c. 2. sect. 3.

Fuente: John Gill’s Exposition of the Entire Bible

The Gospel Preached at Antioch; Success of the Gospel at Antioch; Barnabas at Antioch.

      19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.   20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.   21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.   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.   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.   24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.   25 Then departed Barnabas to Tarsus, for to seek Saul:   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.

      We have here an account of the planting and watering of a church at Antioch, the chief city of Syria, reckoned afterwards the third most considerable city of the empire, only Rome and Alexandria being preferred before it, next to whose patriarch that of Antioch took place. It stood where Hamath or Riblah did, which we read of in the Old Testament. It is suggested that Luke, the penman of this history, as well as Theophilus, to whom he dedicates it, was of Antioch, which may be the reason why he takes more particular notice of the success of the gospel at Antioch, as also because there it was that Paul began to be famous, towards the story of whom he is hastening. Now concerning the church at Antioch observe,

      I. The first preachers of the gospel there were such as were dispersed from Jerusalem by persecution, that persecution which arose five or six years ago (as some compute), at the time of Stephen’s death (v. 19): They travelled as far as Phenice and other places preaching the word. God suffered them to be persecuted, that thereby they might be dispersed in the world, sown as seed to God, in order to their bringing forth much fruit. Thus what was intended for the hurt of the church was made to work for its good; as Jacob’s curse of the tribe of Levi (I will divide them in Jacob, and scatter them in Israel) was turned into a blessing. The enemies designed to scatter and lose them, Christ designed to scatter and use them. Thus the wrath of man is made to praise God. Observe,

      1. Those that fled from persecution did not flee from their work; though for the time they declined suffering, yet they did not decline service; nay, they threw themselves into a larger field of opportunity than before. Those that persecuted the preachers of the gospel hoped thereby to prevent their carrying it to the Gentile world; but it proved that they did but hasten it the sooner. Howbeit, they meant not so, neither did their heart think so. Those that were persecuted in one city fled to another; but they carried their religion along with them, not only that they might take the comfort of it themselves, but that they might communicate it to others, thus showing that when they got out of the way it was not because they were afraid of suffering, but because they were willing to reserve themselves for further service.

      2. They pressed forward in their work, finding that the good pleasure of the Lord prospered in their hands. When they had preached successfully in Judea, Samaria, and Galilee, they got out of the borders of the land of Canaan, and travelled into Phnicia, into the island of Cyprus, and into Syria. Though the further they travelled the more they exposed themselves, yet they travelled on; plus ultra–further still, was their motto; grudging no pains, and dreading no perils, in carrying on so good a work, and serving so good a Master.

      3. They preached the word to none but to the Jews only who were dispersed in all those parts, and had synagogues of their own, in which they met with them by themselves, and preached to them. They did not yet understand that the Gentiles were to be fellow-heirs, and of the same body; but left the Gentiles either to turn Jews, and so come into the church, or else remain as they were.

      4. They particularly applied themselves to the Hellenist Jews, here called the Grecians, that were at Antioch. Many of the preachers were natives of Judea and Jerusalem; but some of them were by birth of Cyprus and Cyrene, as Barnabas himself (ch. iv. 36), and Simon (Mark xv. 21), but had their education in Jerusalem; and these, being themselves Grecian Jews, had a particular concern for those of their own denomination and distinction, and applied themselves closely to them at Antioch. Dr. Lightfoot says that they were there called Hellenists, or Grecians, because they were Jews of the corporation or enfranchisement of the city; for Antioch was a Syrogrecian city. To them they preached the Lord Jesus. This was the constant subject of their preaching; what else should the ministers of Christ preach, but Christ–Christ, and him crucified–Christ, and him glorified?

      5. They had wonderful success in their preaching, v. 21. (1.) Their preaching was accompanied with a divine power: The hand of the Lord was with them, which some understand of the power they were endued with to work miracles for the confirming of their doctrine; in these the Lord was working with them, for he confirmed the word with signs following (Mark xvi. 20); in these God bore them witness, Heb. ii. 4. But I rather understand it of the power of divine grace working on the hearts of the hearers, and opening them, as Lydia’s heart was opened, because many saw the miracles who were not converted; but when by the Spirit the understanding was enlightened, and the will bowed to the gospel of Christ, that was a day of power, in which volunteers were enlisted under the banner of the Lord Jesus, Ps. cx. 3. The hand of the Lord was with them, to bring that home to the hearts and consciences of men which they could but speak to the outward ear. Then the word of the Lord gains its end, when the hand of the Lord goes along with it, to write it in their heart. Then people are brought to believe the report of the gospel, when with it the arm of the Lord is revealed (Isa. liii. 1), when God teaches with a strong hand, Isa. viii. 11. These were not apostles, but ordinary ministers, yet they had the hand of the Lord with them, and did wonders. (2.) Abundance of good was done: A great number believed, and turned unto the Lord–many more than could have been expected, considering the outward disadvantages they laboured under: some of all sorts of people were wrought upon, and brought into obedience to Christ. Observe, What the change was. [1.] They believed; they were convinced of the truth of the gospel, and subscribed to the record God had given in it concerning his Son. [2.] The effect and evidence of this was that they turned unto the Lord. They could not be said to turn from the service of idols, for they were Jews, worshippers of the true God only; but they turned from a confidence in the righteousness of the law, to rely only upon the righteousness of Christ, the righteousness which is by faith; they turned from a loose, careless, carnal way of living, to live a holy, heavenly, spiritual, and divine life; they turned from worshipping God in show and ceremony, to worship him in spirit and in truth. They turned to the Lord Jesus, and he became all in all with them. This was the work of conversion wrought upon them, and it must be wrought upon every one of us. It was the fruit of their faith. All that sincerely believe will turn to the Lord; for, whatever we profess or pretend, we do not really believe the gospel if we do not cordially embrace Christ offered to us in the gospel.

      II. The good work thus begun at Antioch was carried on to great perfection; and the church, thus founded, grew to be a flourishing one, by the ministry of Barnabas and Saul, who built upon the foundation which the other preachers had laid, and entered into their labours,Joh 4:37; Joh 4:38.

      1. The church at Jerusalem sent Barnabas thither, to nurse this new-born church, and to strengthen the hands both of preachers and people, and put a reputation upon the cause of Christ there.

      (1.) They heard the good news, that the gospel was received at Antioch, v. 22. The apostles there were inquisitive how the work went on in the countries about; and, it is likely, kept up a correspondence with all parts where preachers were, so that tidings of these things, of the great numbers that were converted at Antioch, soon came to the ears of the church that was in Jerusalem. Those that are in the most eminent stations in the church ought to concern themselves for those in a lower sphere.

      (2.) They despatched Barnabas to them with all speed; they desired him to go, and assist and encourage these hopeful beginnings. They sent him forth as an envoy from them, and a representative of their whole body, to congratulate them upon the success of the gospel among them, as matter of rejoicing both to preachers and hearers, and with both they rejoiced. He must go as far as Antioch. It was a great way, but, far as it was, he was willing to undertake the journey for a public service. It is probable that Barnabas had a particular genius for work of this kind, was active and conversable, loved to be in motion, and delighted in doing good abroad as much as others in doing good at home, was as much of Zebulun’s spirit, who rejoiced in his going out, as others are of Issachar’s, who rejoiced in his tent; and, his talent lying this way, he was fittest to be employed in this work. God gives various gifts for various services.

      (3.) Barnabas was wonderfully pleased to find that the gospel got ground, and that some of his countrymen, men of Cyprus (of which country he was, ch. iv. 36) were instrumental in it (v. 23): When he came, and had seen the grace of God, the tokens of God’s good-will to the people of Antioch and the evidences of his good work among them, he was glad. He took time to make his observations, and not only in their public worship, but in their common conversations and in their families, he saw the grace of God among them. Where the grace of God is it will be seen, as the tree is known by its fruits; and, where it is seen, it ought to be owned. What we see which is good in any we must call God’s grace in them, and give that grace the glory of it; and we ought ourselves to take the comfort of it, and make it the matter of our rejoicing. We must be glad to see the grace of God in others, and the more when we see it where we did not expect it.

      (4.) He did what he could to fix them, to confirm those in the faith who were converted to the faith. He exhorted them— parekalei. It is the same word with that by which the name of Barnabas is interpreted (ch. iv. 36), hyios parakleseos—a son of exhortation; his talent lay that way, and he traded with it; let him that exhorteth attend to exhortation, Rom. xii. 8. Or, being a son of consolation (for so we render the word), he comforted or encouraged them with purpose of heart to cleave to the Lord. The more he rejoiced in the beginning of the good work among them, the more earnest he was with them to proceed according to these good beginnings. Those we have comfort in we should exhort. Barnabas was glad for what he saw of the grace of God among them, and therefore was the more earnest with them to persevere. [1.] To cleave to the Lord. Note, Those that have turned to the Lord are concerned to cleave unto the Lord, not to fall off from following him, not to flag and tire in following him. To cleave to the Lord Jesus is to live a life of dependence upon him and devotedness to him: not only to hold him fast, but to hold fast by him, to be strong in the Lord and in the power of his might. [2.] To cleave to him with purpose of heart, with an intelligent, firm, and deliberate resolution, founded upon good grounds, and fixed upon that foundation, Ps. cviii. 1. It is to bind our souls with a bond to be the Lord’s, and to say as Ruth, Entreat me not to leave him, or to return from following after him.

      (5.) Herein he gave a proof of his good character (v. 24): He was a good man, and full of the Holy Ghost, and of faith, and approved himself so upon this occasion. [1.] He showed himself to be a man of a very sweet, affable, courteous disposition, that had himself the art of obliging, and could teach others. He was not only a righteous man, but a good man, a good-tempered man. Ministers that are so recommend themselves and their doctrine very much to the good opinion of those that are without. He was a good man, that is, a charitable man; so he had approved himself, when he sold an estate, and gave the money to the poor, ch. iv. 37. [2.] By this it appeared that he was richly endued with the gifts and graces of the Spirit. The goodness of his natural disposition would not have qualified him for this service if he had not been full of the Holy Ghost, and so full of power by the Spirit of the Lord. [3.] He was full of faith, full of the Christian faith himself, and therefore desirous to propagate it among others; full of the grace of faith, and full of the fruits of that faith that works by love. He was sound in the faith, and therefore pressed them to be so.

      (6.) He was instrumental to do good, by bringing in those that were without, as well as by building up those that were within: Much people were added to the Lord, and thereby added to the church; many were turned to the Lord before, yet more are to be turned; it is done as thou hast commanded, and yet there is room.

      2. Barnabas went to fetch Saul, to join with him in the work of the gospel at Antioch. The last news we heard of him was that, when his life was sought at Jerusalem, he was sent away to Tarsus, the city where he was born, and, it should seem, he continued there ever since, doing good, no doubt. But now Barnabas takes a journey to Tarsus on purpose to see what had become of him, to tell him what a door of opportunity was opened at Antioch, and to desire him to come and spend some time with him there, Act 11:25; Act 11:26. And here also it appears that Barnabas was a good sort of a man in two things– (1.) That he would take so much pains to bring an active useful man out of obscurity. It was he that introduced Saul to the disciples at Jerusalem, when they were shy of him; and it was he that brought him out of the corner into which he was driven, into a more public station. It is a very good work to fetch a candle from under a bushel, and to set it in a candlestick. (2.) That he would bring in Saul at Antioch, who, being a chief speaker (ch. xiv. 12), and probably a more popular preacher, would be likely to eclipse him there, by outshining him; but Barnabas is very willing to be eclipsed when it is for the public service. If God by his grace inclines us to do what good we can, according to the ability we have, we ought to rejoice if others that have also larger capacities have larger opportunities, and do more good than we can do. Barnabas brought Saul to Antioch, though it might be the lessening of himself, to teach us to seek the things of Christ more than our own things.

      3. We are here further told,

      (1.) What service was now done to the church at Antioch. Paul and Barnabas continued there a whole year, presiding in their religious assemblies, and preaching the gospel, v. 26. Observe, [1.] The church frequently assembled. The religious assemblies of Christians are appointed by Christ for his honour, and the comfort and benefit of his disciples. God’s people of old frequently came together, at the door of the tabernacle of the congregation; places of meeting are now multiplied, but they must come together, though it be with difficulty and peril. [2.] Ministers were the masters of those assemblies, and held those courts in Christ’s name to which all that hold by, from, and under him, owe suit and service. [3.] Teaching the people is one part of the work of ministers, when they preside in religious assemblies. They are not only to be the people’s mouth to God in prayer and praise, but God’s mouth to the people in opening the scriptures, and teaching out of them the good knowledge of the Lord. [4.] It is a great encouragement to ministers when they have opportunity of teaching much people, of casting the net of the gospel where there is a large shoal of fish, in hopes that the more may be enclosed. [5.] Preaching is not only for the conviction and conversion of those that are without, but for the instruction and edification of those that are within. A constituted church must have its teachers.

      (2.) What honour was now put upon the church at Antioch: There the disciples were first called Christians; it is probable they called themselves so, incorporated themselves by that title, whether by some solemn act of the church or ministers, or whether this name insensibly obtained there by its being frequently used in their praying and preaching, we are not told; but it should seem that two such great men as Paul and Barnabas continuing there so long, being exceedingly followed, and meeting with no opposition, Christian assemblies made a greater figure there than any where, and became more considerable, which was the reason of their being called Christians first there, which, if there were to be a mother-church to rule over all other churches, would give Antioch a better title to the honour than Rome can pretend to. Hitherto those who gave up their names to Christ were called disciples, learners, scholars, trained up under him, in order to their being employed by him; but henceforward they were called Christians. [1.] Thus the reproachful names which their enemies had hitherto branded them with would, perhaps, be superseded and disused. They called them Nazarenes (ch. xxiv. 5), the men of that way, that by-way, which had no name; and thus they prejudiced people against them. To remove the prejudice, they gave themselves a name which their enemies could not but say was proper. [2.] Thus those who before their conversion had been distinguished by the names of Jews and Gentiles might after their conversion be called by one and the same name, which would help them to forget their former dividing names, and prevent their bringing their former marks of distinction, and with them the seeds of contention, into the church. Let not one say, “I was a Jew;” nor the other, “I was a Gentile;” when both the one and the other must now say, “I am a Christian.” [3.] Thus they studied to do honour to their Master, and showed that they were not ashamed to own their relation to him, but gloried in it; as the scholars of Plato called themselves Platonists, and so the scholars of other great men. They took their denomination not from the name of his person, Jesus, but of his office, Christ-anointed, so putting their creed into their names, that Jesus is the Christ; and they were willing all the world should know that this is the truth they will live and die by. Their enemies will turn this name to their reproach, and impute it to them as their crime, but they will glory in it: If this be to be vile, I will be yet more vile. [4.] Thus they now owned their dependence upon Christ, and their receivings from him; not only that they believed in him who is the anointed, but that through him they themselves had the anointing,1Jn 2:20; 1Jn 2:27. And God is said to have anointed us in Christ, 2 Cor. i. 21. [5.] Thus they laid upon themselves, and all that should ever profess that name, a strong and lasting obligation to submit to the laws of Christ, to follow the example of Christ, and to devote themselves entirely to the honour of Christ–to be to him for a name and a praise. Are we Christians? Then we ought to think, and speak, and act, in every thing as becomes Christians, and to do nothing to the reproach of that worthy name by which we are called; that that may not be said to us which Alexander said to a soldier of his own name that was noted for a coward, Aut nomen, aut mores muta–Either change thy name or mend thy manners. And as we must look upon ourselves as Christians, and carry ourselves accordingly, so we must look upon others as Christians, and carry ourselves towards them accordingly. A Christian, though not in every thing of our mind, should be loved and respected for his sake whose name he bears, because he belongs to Christ. [6.] Thus the scripture was fulfilled, for so it was written (Isa. lxii. 2) concerning the gospel-church, Thou shalt be called by a new name, which the mouth of the Lord shall name. And it is said to the corrupt and degenerate church of the Jews, The Lord God shall slay thee, and call his servants by another name, Isa. lxv. 15.

Fuente: Matthew Henry’s Whole Bible Commentary

They therefore that were scattered abroad ( ). Precisely the same words used in 8:4 about those scattered by Saul (which see) and a direct reference to it is made by the next words, “upon the tribulation that arose about Stephen” ( ). As a result of (), in the case of () Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following.

Except to Jews only ( ). Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 B.C. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.

Fuente: Robertson’s Word Pictures in the New Testament

They which were scattered abroad [ ] . On the technical expression, the dispersion, see on 1Pe 1:1. Not so used here.

Fuente: Vincent’s Word Studies in the New Testament

Barnabas Sent by Church at Jerusalem to Antioch, V. 19-24

1) “Now they which were scattered abroad,” (hoi men oun diasparentes) “Therefore those who were dispersed or scattered abroad,” from Jerusalem, Act 8:4.

2) “Upon the persecution that arose about Stephen,” (apo tes thlipseos tes genomense epi Stephano) “From the affliction or persecution occurring over Stephen,” surrounding his testimony and mighty message for which he was stoned to death, Act 7:1-60; Act 8:1-4.

3) “Traveled as far as Phenice and Cyprus and Antioch,” (dielthon eos Phoinikes kai Kuprou kai Antiocheias) “Passed through the country as far as Phoenicia and Cyprus and Antioch,” capitol of Syria, north west of Judea on land and to the Island of Cyprus in the Mediterranean sea north west.

4) “Preaching the word to none,” (medeni lalountes ton logon) “Continually speaking the word,” witnessing the story of the risen Lord, “to no one,” of any other race or ethnic origin.

5) “But unto the Jews only,” (ei me monon loudaios) “Except to the Jews alone,” they traveled witnessing only to the Jews in these territories, to the Jews first, Rom 1:14-16.

Fuente: Garner-Howes Baptist Commentary

19. Those which were scattered abroad. Luke returneth now unto the former history, (and unto that which followed in the same.) For he had said before that after that Stephen was slain the cruelty of the wicked increased; and many fled hither and thither for fear, so that the apostles were almost left alone at Jerusalem. Whereas the Church was thus torn in pieces, and fear did cause those which were fled to keep silence or else contempt of strangers, (734) he declareth that that event did follow which no man would have hoped for; for as the seed is sown that it may bring forth fruit, so it came to pass through their flight and scattering abroad, that the gospel was spread abroad in nations which were far off, which was included before within the walls of one city, as in a barn. (735) In like sort it came to pass, that the name of Christ, passing over mountains and seas, did flow even unto the farthest parts of the world; and by this means, according to the prophecy of Isaiah, the consumption did abound (736) in righteousness. If so many godly men had not been expelled out of Jerusalem, Cyprus had heard nothing, Phenice had heard nothing of Christ; yea, Italy and Spain, which were farther off, had heard nothing. But the Lord brought to pass, that of many torn members did arise more bodies. For how came it to pass that there were Churches gathered at Rome and at Puteoli, save only because a few exiled men, and such as fled away, (737) had brought the gospel thither with them? And as God did at that time make the endeavors of Satan frustrate after a wonderful sort, so we need not doubt but that even at this day he will make to himself triumphs of the cross and persecution, that the Church may better grow together, though it be scattered abroad. Phenice joineth to Syria, and is nigh to Galilee. Antioch is a most famous city of Syria, at which part it is joined to Cilicia.

Speaking to none. Peradventure they were letted not only with fear of persecution, that they durst not speak to the Gentiles, but also with that foolish religion, in that they thought that the children’s bread was thrown to the dogs, (Mar 16:15😉 whereas, notwithstanding, Christ had commanded that the gospel should be preached to all the world after his resurrection.

(734) Transpose thus: “And fear, or else contempt of strangers, did cause those who had fled to keep silence.”

(735) Transpose thus: “The gospel which was before included, etc., was spread abroad,” etc.

(736) “ Consumptio exundavit,” the devastation overflowed.

(737) “ Pauci exules ac profugi,” a few exiles and fugitives.

Fuente: Calvin’s Complete Commentary

CRITICAL REMARKS

Act. 11:19. Upon the persecution.Or, tribulation, : better, from (as an effect of) the persecution, that arose about Stephen, i.e., on account of, rather than in the time of Stephen, which would have required . Phenice.The region of palms, a narrow strip of territory about two hundred miles in length, with a varying breadth, never more than thirty-five miles, looking out upon the Mediterranean, having Syria upon the north, the country of the Philistines upon the south, and the range of Lebanon in its rear on the East. Its chief cities were Tyre and Sidon. Cyprus.See on Act. 4:3-6. Antioch.The capital of the Seleucid, situated on the Orontes, sixteen miles from the sea and forty-one from the rivers mouth. The queen of the East, the third metropolis of the world, the residence of the imperial legate of Syria, this vast city of perhaps 500,000 souls was no mere Oriental town with low, flat roofs, and dingy, narrow streets, but a Greek capital, enriched and enlarged by Roman munificence, situated at the point of junction between the chains of Lebanon and Taurus, and containing an immense colony of Jews (Farrar, The Life and Work of St. Paul, p. 288). In this splendid world-city, where all nationalities of the East and West flowed together, and every stranger instantly was received into citizenship, washed itself out more than anywhere else the strong exclusiveness of the Jewish character. If the synagogues as a whole adhered closely to the law, yet were there many Jews who held friendly intercourse with the heathen, and were even susceptible towards the preaching of Christianity (Langhanss Biblische Geschichte und Literatur, 2:726).

Act. 11:20. Cyrene.See on Act. 2:10. Grecians.I.e., Greek-speaking Jews; Greeks (R.V.).

1. The testimony of the best documents countenances the text, Grecians.

2. Internal harmony appears to favour Greeks.

3. Some of the oldest versions and a few MSS. support Greeks.

4. The majority of critics decide for Greeks (Griesbach, Lachmann, Tischendorf, De Wette, Holtzmann, Zckler, Meyer, Alford).

5. On the other hand, scholars of ability incline to Grecians (Westcott and Hort, Wordsworth, Alexander, Spence).
6. The Sinaitic MSS. affords no certain light, since it reads , which is clearly wrong, although it points in the direction of , Grecians,

Act. 11:22. Barnabas.See on Act. 4:36.

Act. 11:25. On Tarsus.See Act. 9:30. To seek Saul They had met last in Jerusalem (Act. 9:27), where Saul had preached till compelled to flee for his life (Act. 9:30). How long an interval had passed cannot be exactly computed; but as Pauls second visit to Jerusalem occurred a year after he had come to Antioch (Act. 11:26)i.e., in A.D. 44several (perhaps five; Ramsay thinks ten) years may have elapsed since they had beheld each other in the flesh. During these years the incidents connected with the evangelistic wanderings of Peter (Act. 9:31-43), the conversion of Cornelius (10, Act. 11:1-18), and the founding of the Church at Antioch (Act. 11:19-26), as well as in Syria and Cilicia (Act. 15:23), may have taken place.

Act. 11:26. Christians., the name given to the disciples first in Antioch about ten years after the Ascension. Hardly by the disciples themselves, for whom such titles as the brethren, the saints, were enough, or by the Jews, who would scarcely have admitted what the name seemed to imply that Jesus of Nazareth had been the Messiah; but most likely by the pagans, though whether by the Romans (compare Tacitus, Ann., xv. 44), or by the Greeks (Lepsius, Holtzmann), or by the Syrians cannot be ascertained. It may have been given by the populace or by the civic authorities (Renan), and intended as a nickname (Zckler), since Antioch was fond of nicknames, or simply as a title of distinction, derived from the watchword of their faith (Weizscker). In any case the name belongs to popular slang (Ramsay).

Act. 11:27. Prophets.Men endowed with the gift of prophecy (Rom. 12:6; 1Co. 12:10), who occupied a sort of teaching office in the Church, and were often associated with the regular teaching order (Act. 13:1; 1Co. 12:28; Eph. 4:11).

Act. 11:28. Claudius Csar.Succeeded Caligula from A.D. 4154. Schrer (Jud. Volk., i. 474) regards Lukes statement about the famine as unhistorical; but Claudiuss reign throughout was remarkable for the frequent famines which occurred in it (Suetonius, Claudius, 18; Tacitus, Ann., xii. 43). One of these Josephus (Ant., XX. Act. 11:2) mentions as specially affecting Juda and Syria under the procuratorship of Cuspius Fadus, A.D. 45. This date important for arranging the chronology of the Acts. Ramsay dates the famine in A.D. 46.

Act. 11:29. Relief.Lit. for ministry or service, in anticipation of the impending famine.

Act. 11:30. Elders.The first mention of these office bearers in the New Testament. That these office bearers afterwards existed in Jerusalem is subsequently stated (Act. 14:23, Act. 15:2; Act. 15:4; Act. 15:6, Act. 21:18). That they existed already may be inferred (Act. 15:2; Act. 15:4; Act. 15:6). That Pauls Epistles do not mention elders in Jerusalem (Weizscker) is no argument against the truthfulness of the narrative. The complete identity of elders and bishops in the apostolic time follows from such texts as Act. 20:17; Php. 1:1; Tit. 1:5; Tit. 1:7; 1Pe. 5:1.

HOMILETICAL ANALYSIS.Act. 11:19-26

The Origin of the Church at Antioch; or, the Preparation of a Centre for the approaching Gentile Mission

I. The first gospel preachers at Antioch.

1. Who they were. Jewish Christians who had been scattered abroad in consequence of the persecution (or tribulation) that arose on the death of Stephen, A.D. 38. Some of these were foreign Jews, men of Cyprus (see on Act. 4:36) and Cyrene (see on Act. 2:10). That Barnabas was among them is not favoured by the narrative (Act. 11:22), though his connection with Cyprus may have led him to direct the fugitives to carry the glad tidings to his native island. That Mnason of Cyprus (Act. 21:16), and Lucius of Cyrene (Act. 13:1), formed two of these pioneer missionaries, though not certain, is by no means improbable.

2. How they came to Antioch.

(1) The road they pursued was most likely that which ran up the coast of Phnicia (Act. 15:3; Act. 21:2), passing, doubtless, through its historic towns, Tyre and Sidon, where some years afterwards Christian communities were found by Paul (Act. 21:3; Act. 27:3).

(2) As to why they betook themselves to Antioch, the importance of that city as the largest in Asia Minor and the third in rank in the Roman EmpireRome and Alexandria only being largerwould naturally have something to do with attracting them thither. Besides, as the capital of Syria and the residence of the Roman Governors of that province, it had gathered into it people of many nationalities, including a large colony of Jews. Nor is it unlikely that they were influenced by the number of Jewish proselytes who were attached to its synagogues, as well as by the circumstance that already Antioch had furnished to the Church of Jerusalem one of its most influential membersviz., Nicolas, one of the deacons (Renan).
3. When they arrived in the city. Whether before or after the conversion of Cornelius cannot be deduced from the narrative. The decision depends chiefly on whether Act. 15:7 teaches, as it appears to do, that Peter was the first to preach to the Gentiles. If so, then the missionaries must have heard before reaching Antioch of Peters reception of Cornelius into the Church, which would explain their subsequent procedure in that city.

4. The persons to whom they preached.

(1) On the way to Antioch, to none save only to Jews (Act. 11:19), whether Hebrew or Greek speaking. This was natural if either Corneliuss conversion had not yet taken place or they had not yet heard of it.

(2) On reaching Antioch, to the Greeks or Greciansit is uncertain which. The reading Greeks suggests that either an unauthorised Gentile mission had been undertaken by the missionaries before Corneliuss conversion, if that had not yet taken place, or they had not yet heard of it, or, what is more probable, that having heard of, it on reaching Antioch they forthwith began to extend their mission, and that the more gladly since in a city where pure JewsJews, who were proselytes, etc., people fearing Godor half-Jewish Pagans, and pure pagans, lived together, confined preachings, restricted to a group of houses, became impossible (Renan). The reading Grecians leaves the time of the missionaries arrival in Antioch undecided, and harmonises with the idea that Peter was the opener of the Churchs door to the Gentileswhich however he still was on the preceding hypothesis (see Critical Remarks).
5. The burden of their preaching. The Lord Jesusi.e., the facts and doctrines concerning His life, death, resurrection, ascension, and future coming. As much as this seems implied in the use of the term Lord along with Jesus in defining the subject of their ministry. There can be no ground for thinking that they preached another gospel than that which was preached in Jerusalem and at Csarea by Peter, and afterwards at Antioch and throughout Asia Minor by Paul.

6. The success of their labours. Not through superior ability, eloquence, industry, or persuasiveness of their own, but solely through the power of the truth, accompanied by the power of Christ operating through His Spirit, a great number believed and or, having believed, turned to the Lordi.e., avowed themselves to be His disciples. It is not necessary, in order to account for this remarkable awakening, to call in the aid of extraneous circumstances such as the excitement caused in the city by an earthquake which occurred on March 23rd, of the year 37, or the disposition to believe in supernatural matters which had been produced in the peoples minds by the pretensions of an impostor, Debborius, who claimed that by means of ridiculous talismans he could prevent the recurrence of such catastrophes (Renan, The Apostles, xii.). A faithfully preached gospel in the hands of the Holy Ghost is sufficient to explain the entire phenomenon which appeared at Antioch, the gospels acknowledged adaptation to the souls needs ensuring that it will sooner or later win its way to the hearts of some who hear.

II. The mission of Barnabas to Antioch. 1. The occasion of his mission. This was the report which had reached Jerusalem concerning the progress of the gospel in that heathen city. If this occurred before Corneliuss conversion, it would doubtless startle the Church leaders, though the statements are quite unwarranted that notwithstanding the kindly wishes of some of the principal members of the Church in Jerusalem, Peter in particular, the apostolic college continued to be influenced by the meanest ideas, and that on every occasion when they heard that the good news had been announced to the heathen some of the elders manifested signs of disappointment (Renan, The Apostles, xiii.). If the tidings came to the Church leaders after Corneliuss conversion, as may reasonably be inferred from the narrative, then they would not be taken unawares or at a loss how to act in the crisis that had arisen.

2. The object of the mission. It is not supposable that Barnabas was sent to frown upon, or even suspiciously regard, the new movement, but presumably

(1) to reconnoitre the situation, and observe the facts, as became prudent Church leaders whose duty it was to do nothing rashly;
(2) on ascertaining the genuineness of the awakening, to confirm with suitable counsels and exhortations the young converts, for which by his sincere piety and sympathetic nature he was eminently fitted; and
(3) if need were, to assist the evangelists in gathering in the fruits and widening the circuit of their labours, for which task again he was signally qualified, though it does seem going too far to say he was the most enlightened member of the Church at Jerusalem, and the chief of the liberal party which desired progress and wished the Church to be open to all (Renan).
3. The reason of his mission. That is, the reason of his selection by the apostles as their delegate; which was most likely:

(1) because of his being an eminent disciple of undoubted Christian character, and almost apostolic rank (Act. 4:36);

(2) because, as above stated, he was personally fitted for the work which required to be done at Antioch; and
(3) because he was a native of Cyprus, and in all probability known to some of the evangelists who were labouring in Antioch. 4. The execution of his mission. On reaching Antioch Barnabas did the business for which he had been commissioned.

(1) He investigated the work of grace that had been reported as going on in that city, found it to be genuine, and, like the good man that he was (Act. 11:24), was glad, though it was a work which he himself had no hand in bringing about.

(2) He exhorted the converts, that with full purpose of heart they should cleave unto the Lordnot unto their leaders merely, or to one another, but to the Lord, which would certainly prove the speediest and most efficacious way to secure their growth in grace, their perseverance in religion, and their final salvation.
(3) Though not stated, it may be assumed that he aided the brethren in preaching the gospel, it being barely conceivable that Barnabas, through jealousy, or indolence, or indifference, would stand aloof.
5. The success of his mission. Much people was added unto the Lord, by repentance, faith, and baptism. Though, perhaps, the numerous conversions that were effected cannot all be ascribed to him, it need not be doubted that he exercised a powerful influence for good upon those who listened to his preaching; and, without endorsing the verdict that Christianity has always done injustice to that great man in not placing him in the front rank of her founders (Renan), it may cheerfully be granted that his name will for ever remain associated with that Church, which, if he did not originate, he at least did much to consolidate and extend.

III. The appearance of Saul at Antioch.

1. How it was brought about. By Barnabas, who conceived in his noble heart the magnificent idea (Renan) of fetching Saul from Tarsus, and for this purpose went forth to seek him. On escaping from Jerusalem Saul had betaken himself to his native city (see Act. 9:30), where he had been living, and without doubt labouring in the gospel ever since. It is to this period that the founding of the Syrian and Cilician Churches (Act. 15:41; Gal. 1:21) can with most plausibility be ascribed. For the notions that Saul at this time in Tarsus was fretting out his soul in enforced indolence, and that his false position, his haughtiness, and his exaggerated pretensions were neutralising many of his other and better qualities (Renan), there is absolutely no foundation.

2. How long it continued. A whole yeari.e., during A.D 44the year immediately preceding that of Pauls second journey to Jerusalem, at the time of the famine (Act. 11:30). This was, says Renan, a most brilliant and without doubt the most happy year in the life of Paul, adding that the prolific originality of these two great men raised the Church of Antioch to a degree of grandeur to which no Christian Church had previously attained. In any case, the spiritual results of that years evangelism were in some measure traceable in the vigorous missionary Church that was gathered in that city (Act. 13:1-3).

3. How it was used. As above stated, in helping on the Christian cause in Antioch, in evangelising along with Barnabas and the missionaries already there. No doubt the felt need of additional labourers constituted the motive which impelled Barnabas to think of the Great Tarser; and though once more the imaginative Frenchmans statement is by no means to be hastily subscribed, that most of the glory which has accrued to the latter is really due to the modest man who excelled him in everything, brought his merits to light, prevented more than once his faults from resulting deplorably to himself and his cause, and the illiberal views of others from exciting him to revolt, and also prevented mean personalities from interfering with the work of God (Renan, The Apostles, xiii.), it may frankly be conceded that no more important service was ever done by Barnabas to the Church of Christ than when recalling the brilliant ability and fervid zeal of Saul he fetched that distinguished man to Antioch. It was one of those small and seemingly unimportant actions which bring large and far-reaching results in their train. Sauls appearance in Antioch made Antioch a missionary centre, and himself the greatest missionary the world has ever seen.

IV. The coming of Jerusalem prophets to Antioch.

1. The alarming prediction.

(1) What it was. That there should be great dearth throughout all the worldliterally, over all the inhabited land, meaning Juda and the surrounding countries, or perhaps the Roman empire. The communication would have been sufficiently distressing at any time and to any people, the horrors of famine, especially when long continued, being well nigh indescribable (compare Deu. 28:53-57; Lev. 26:19-29; 1Ki. 17:1-16; 2Ki. 6:24-29). To the Church at Jerusalem, consisting as it did mostly of poor people, and impoverished as it had been by its communistic experiments, the contemplation of such a visitation was simply alarming; and the suggestion is not without likelihood that the apprehension of this appalling calamity was the cause of the prophetic embassy to the Church at Antiochthe elders of Jerusalem had decided to seek succour from the members of the richer Churches of Syria (Renan).

(2) By whom it was spoken. Agabus, of whom nothing is known beyond the fact here recorded that he was one of the prophetic or inspired teachers who were attached to the Church at Jerusalem, and the subsequent statement that in after years he went down to Csarea and foretold Pauls impending imprisonment (Act. 21:10). Such prophets were also found in the Churches of Antioch (Act. 13:1; Act. 15:32) and Corinth (1Co. 12:28-29; 1Co. 14:29). That Agabus was a comparatively obscure individuallike Ananias of Damascus (Act. 9:10)shows that great services to the Church of God may be rendered by exceedingly humble instruments.

(3) On whose authority published. Not that of Agabus himself, but of the Holy Spirit who spoke through him. Not every word uttered by an inspired teacher was inspired (1Co. 7:6; 1Co. 7:12), though this was. Those who speak in Gods name should be careful not to mistake their own thoughts for Gods, and should never claim for their own pronouncements an authority which belongs only to God.

(4) When it came to pass. In the days of Claudius. No universal dearth is, though several local dearths are, reported as having prevailed during the reign of that Csar. Indeed, the reign of Claudius was afflicted almost every year by partial famines (Renan). According to Josephus (Ant., XX. ii. 5, Act. 11:2) many of the inhabitants of Juda were about his time swept away by a famine, which Helena, Queen of Adiabene, a Jewish proselyte then at Jerusalem, relieved by importing corn from Egypt and Cyprus, distributing it among the starving population. If this was the famine referred to by Luke, it occurred in the year 44 A.D. (see Critical Remarks).

2. The generous resolution To send relief unto the brethren which dwelt in Juda. Generous this proposal was

(1) In the kindness it displayed toward the Mother Church, which was certain, for reasons already explained, to suffer more than Churches in other cities when the famine came (Rom. 15:1).

(2) In the unselfishness it manifested, since, although they themselves would assuredly suffer from the dearth, they thought first of the wants of the poor disciples at Jerusalem (1Co. 10:24).

(3) In the forethought it evincednot waiting till the need arose, but taking time by the forelock, and providing beforehand for the coming pressure (2Co. 8:11).

(4) In the unanimity with which it was adopted, every member of the Church agreeing with and entering heartily into the proposal (1Pe. 3:8).

(5) In the liberality which it contemplated, each man determining to contribute according to his ability (see 1Co. 16:2; 2Co. 8:12).

3. The benevolent donation. When their generous gift had been collected they despatched it to Jerusalem.

(1) Without delay. Bis dat qui cito dat. Many acts of kindness lose their fragrance by being too late.

(2) By the hands of trusted messengersBarnabas and Saul. This showed the importance the Church at Antioch attached to their gift and the confidence they reposed in these honoured brethren.
(3) To be placed in the hands of the elders of the Church at Jerusalem for judicious distribution among the poor saints.

Learn.

1. The Churchs duty to travel abroad with the gospel, to confirm young converts, to evangelise the community in which she is placed, to listen to whatever teaching God may send her from time to time, and to relieve the wants of her poorer members.
2. The Churchs strengththe gospel she preaches, the Lord Jesus, the presence with her of the Lords hand, the devotion of talented and faithful ministers, the constancy and mutual love of her members.

HINTS AND SUGGESTIONS

Act. 11:20-21. The Awakening at Antioch.

I. The clamant need which existed at Antioch for such an awakening. Antioch was a heathen city.

1. Large. Crowded with human beings, every one possessed of a nature which had been made for God and Immortality.

2. Wealthy. And, therefore, filled with temptations for its inhabitants to serve mammon rather than God. Temples, aqueducts, baths, basilicas, nothing was wanting at Antioch in what constituted a grand Syrian city of the period. Antioch not only possessed immense edifices of public utility; it had that also which few of the Syrian cities possessedthe noblest specimens of Grecian art, wonderfully beautiful statues, classical works of a delicacy of detail which the age was no longer capable of imitating (Renan). Wealth seldom favourable to religion (Mat. 19:24).

3. Degraded. In spite of its picturesque site Antioch was little better than another Sodom. The depravity of certain Levantine cities, dominated by the spirit of intrigue, delivered up entirely to low cunning, can scarcely give us a conception of the degree of corruption reached by the human race at Antioch. It was an inconceivable medley of mountebanks, quacks, buffoons, magicians, miracle mongers, sorcerers, false priests; a city of races, games, dances, processions, ftes, revels of unbridled luxury, of all the follies of the East, of the most unhealthy superstitions, and of the fanaticism of the orgy (Renan, The Apostles, 12.).

4. Benighted. Notwithstanding the Jewish element in its population, it was practically shrouded in spiritual darknesshaving no hope and without God in the world (Eph. 2:12). Devoted to debasing superstitions, full of the worship of Apollo and the nymphs, it possessed no true light. Syrian levity, Babylonian charlatanism, and all the impostures of Asia had made it the capital of all lies and the sink of every description of infamy. If ever city needed an awakening, Antioch did.

II. The simple instrumentality by which its awakening was brought about.

1. The arrival in the city of a few wandering preachers, men of Cyprus and Cyrene, foreign missionaries from the Mediterranean and the North of Africa. It was a momentous day for Antioch when these men presented themselves before its gates. Neither the civic authorities nor the pleasure-loving citizens had the smallest conception of the spiritual dynamite which these men had concealed about their, persons. Compare Pauls landing on the shores of Europe and entering Philippi.

2. The proclamation of a strange doctrine to the people. For strange it must have been to Jew and Greek to learn that Jesus of Nazareth, who had been crucified by the Romans, was risen from the dead and exalted to the highest seat of authority in heavenwas Israels Messiah and the worlds Saviour. Yet just this simple announcement was the force that awakened Antioch from its spiritual slumber. And just this today is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek (Rom. 1:16).

3. The invisible working of Divine power upon the peoples hearts. For this must be assumed as what is meant by the statement that the hand of the Lord was with the preachers. Without the Spirits help the most learned and eloquent, even the most scriptural preaching, must prove ineffective so far as the production of spiritual results is concerned.

III. The glorious result in which this awakening at Antioch issued.

1. In the salvation of many souls. Both Jews and Greeks became converts. This the immediate and grand end of all preaching. It may instruct the understanding, interest the fancy, gratify the taste, stir the emotions, if it does not lead to personal decision for Christ, it is useless. Modern preachers should remember that saved souls, besides being valuable to their individual possessors, constitute a Churchs and a citys truest and best wealth.

2. In the establishment within its walls of a Christian Church. How much that Christian Church did for Antioch with its teeming populationwhat light streamed forth from its teachers, what gracious influences were exerted by its membershas not been tabulated in the form of statistics; but the day will declare. Conceive what present-day cities are where no churches have been planted; imagine what Christian cities would become were their churches to be extinguished. Such mental efforts will enable one to understand the power for good which the Church at Antioch exerted on the heathen populace amongst whom it was planted.

3. In the subsequent origination of a heathen mission. To assert that had the Church at Antioch not been founded Europe might not have been evangelised, would perhaps be going too far. But certainly if in Antioch a Church had not arisen, it might have been a considerable time longer before the thought of a heathen mission had occurred to the poor Christians at Jerusalem. Antioch had the fresh zeal, the liberal outlook, the enterprising spirit, and the pecuniary resources which were necessary for originating such a movement as that of attempting to evangelise the Gentile world; and one has reason to bless God that the gospel was preached and a Church planted in Antioch at so early a stage in the history of Christianity.

Act. 11:23. Barnabas at Antioch.

I. What he saw.The grace of God manifested:

1. In the spiritual awakening which had taken place; and
2. In the number of conversions that had been registered.

II. How he felt.He was glad. Because:

1. The gospel was spreading.
2. His countrymen were believing.
3. Souls were being saved.
4. Christ was being glorified.

III. What he said.He exhorted them all that with full purpose of heart, etc. A counsel which was

1. Timely, suited to their condition as young disciples.
2. Wise, since their onward progress in religion depended on this.
3. Necessary, since if they fell away they could not be saved.

Cleaving to the Lord, an Address for Present-Day Christians.

I. Cleave to the Lords work as the only and the all-sufficient ground of acceptance and salvation. The Lords work twofold: external, that accomplished by Himself in the days of His flesh and finished on the crossa work for man; internal, that wrought in the heart by His Holy Spirita work in man. Both of these, the Atoning Blood and the Quickening Spirit, are much in danger of being sacrificed even by Christians under the fascinations of the new or anti-supernatural theology, while by the unbelieving world they are utterly rejected. But without these and a steadfast adherence to these both forgiveness and holiness are unattainable.

II. Cleave to the Lords person as the exclusive source of spiritual life and the supreme object of affection. For religion after all does not consist in adherence to any system of beliefs, even though these should be right, but in allowing these beliefs to influence the heart and life. In other words, conduct, rather than creed, is the ultimate test of piety, adherence to Christs person rather than to Christs truth (if this be all) is the surest token of discipleship. Only the Lord to whose person this adherence must be is not the historical Christ, as He is called, the man Jesus of Nazareth, but the crucified risen and exalted Lord of glory, who alone is the source of life and object of love for the believing soul.

III. Cleave to the Lords book as the best directory for faith and practice. Notwithstanding present-day controversies about the inspiration and inerrancy of Scripture, the divinity of the sacred volume has never been successfully assailed. After all that criticism, higher or lower, has said, or can say, it remains that the Bible stands out pre-eminent over all the writings of men as the loftiest compendium of truth and the safest guide for duty. No book like it can so satisfactorily reply to the questionsWhat should one believe? and What must one do? in order to properly fulfill his heaven-appointed mission on the earth.

IV. Cleave to the Lords people as the best companions for the heavenward journey. If not possessed of wisdom, or wealth, or power, or social prestigethough even these are not wanting among Christs followersthey have holiness which always carries about with it a contagion of goodness, and they have spiritual insight, an acquaintance with the secret of the Lord which is invaluable for such as would live well, and they know where they are going, which is more than the men of the world know.

V. Cleave to the Lords heaven as the future and final home. Of this also there are those who would fain deprive the Christian, saying there is no hereafter, nothing beyond the tomb, no resurrection, and no eternal life. But to him who believes that Jesus died and rose again, and that Jesus lives and reigns to-day upon the throne of the Universe, all these are guaranteed and made sure for evermore.

Act. 11:24. The Piety of Barnabas.

I. Its visible flower and fruit.Goodness. Barnabas was a good man. A rare commodity in the world or even in the Church. In Barnabas it was conspicuous and recognised by all. The form it assumed in him was that it must take in all to be genuineviz., love to the neighbour (Mat. 5:43; Mat. 19:19; Mat. 22:39; Rom. 13:9; Gal. 5:14). Kindly consideration for and tender sympathy with others appear in all that is recorded of this distinguished manin his cheerful surrender and sale of his property to relieve the necessities of his poorer brethren (Act. 4:36-37), in his fraternal mediation between Saul and the apostles (Act. 9:27), in his kindly counsels to the young converts at Antioch (Act. 11:23), in his journey to Tarsus to fetch Saul (Act. 11:25), in his modestly according the first place to his brilliant colleague (Act. 13:7; Act. 13:13; Act. 13:46), in desiring to cover up the failings of his sisters son, John Mark (Act. 15:37). In all he appears as a man in whose eyes the claims of others stand first, and those of self second.

II. Its hidden source and root.Faith. Barnabas was full of faithi.e., faith in God and Jesus Christ, in things spiritual and Divine, in heaven and immortality. And without this no man can be good in the highest sense of that term. It is doubtful whether real love to man is possible to him who has not begun to love God, or rather it is not doubtful. Only he who regards man as Gods child can attain to that spiritual affection which constitutes true neighbour love (1Jn. 4:7-21; 1Jn. 5:1-2).

III. Its vital sap and nutriment.The Spirit. Barnabas was full of the Holy Ghost. Such goodness as Barnabas displayed can only spring from a renewed heart (Gal. 5:22; Eph. 5:9), in which the principle of faith has found a lodgment and room to operate (Gal. 5:6). Practical, self-forgetful, philanthropical love is at once the fruit of the Spirit and the work of faith, and the one because the other.

Act. 11:26. A Remarkable Year.That of Barnabas and Saul at Antioch. A year of

I. Brotherly communion with each other.One would like to have overheard the talks those two eminent men of God and servants of Jesus Christ had with one anotherthe one all aglow with tender human sympathy, the other all ablaze with spiritual enthusiasm, the one with a presence that felt like a soft summer wind, the other with a soul that heaved and throbbed like a burning volcano.

II. Spiritual fellowship with the Church.While appreciating the rare privilege of each others society, it is obvious these noble men did not disdain communion with ordinary saints. For a whole year they were gathered together with or in the Church. They forsook not the assembling of themselves with Christs people as the manner of many is. Social worship in the Christian sanctuary is an invaluable privilege which cannot be neglected without suffering spiritual loss.

III. Ministerial labour for Christ.It was a year of unwearied evangelical activity. They taught much people. They relied, it is apparent, more upon the self-evidencing power of the gospel they proclaimed than upon their own eloquence or argument. Their addresses were more didactic than hortatory. They taught the peopleimparted to them instruction rather than stirred them with moving appeals. A good model for modern evangelists.

Act. 11:26. The Name Christian.

I. Its origin.

1. As to placeAntioch. 2. With whommost likely the heathen population.
3. In what spirit. Probably a spirit of mockery. (See Critical Remarks.)

II. Its import.

1. It was meant to pour contempt upon believers in the Saviour, by designating them Christians or followers of Christ who had been crucified.
2. It is meant to-day to distinguish believers in the Saviour as Christs people and friends.

III. Its distinction.Originally given as a mark of dishonour, it is now a badge of glorious renown for all who wear it, the name of Christ being the highest either in heaven or on earth.

IV. Its obligations,Now, as at first, it imposes on its bearers certain high responsibilities, which may all be summed up in this that they shall walk worthy of that name by

1. Treading in Christs footsteps (1Pe. 2:21; 1Jn. 2:6).

2. Breathing Christs Spirit (Eph. 5:2; 1Jn. 3:16; 1 John ,

3. Maintaining and extending Christs cause (Mat. 28:18-20).

Act. 11:29-30. Concerning the Collection.

I. Its object was praiseworthy.To assist the poor saints at Jerusalem. Kindness to the poor frequently enjoined upon Christs followers (Mat. 5:42; Luk. 12:33; Luk. 18:22; Eph. 4:28) as an essential ingredient of Christianity (Rom. 12:13; Gal. 6:10; Jas. 1:27).

II. Its character was voluntary. As all charity and almsgiving should be (Rom. 12:8; 2Co. 8:12). En forced contributions have no religious value whatever. They may do good, but they are not Christian alms.

III. Its universality was undoubted. Every man determined to have a share in the collection. When will all Christs people be voluntary givers? How the Churchs exchequer would overflow!

IV. Its liberality was great.Each man contributed according to his ability, as God had prospered him (1Co. 16:2; 2Co. 11:7).

V. Its promptness was decided. They acted on their generous impulse at once, without delay or hesitation (2Co. 8:11).

VI. Its despatch was quick.It was no sooner collected than it was forwarded to its destination.

VII. Its application was sure.Committed to the hands of the Jerusalem elders, it was certain to reach the persons for whom it was intended. All points worthy of imitation by Christian Churches.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

THE ESTABLISHMENT OF THE CHURCH IN ANTIOCH.

Act. 11:19-21

Act. 11:19

They therefore that were scattered abroad upon the tribulation that arose about Stephen travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews.

Act. 11:20

But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus.

Act. 11:21

And the hand of the Lord was with them: and a great number that believed turned unto the Lord.

Act. 11:19-21 The work has begun. The line has been crossed. The household of the faith has been immeasurably enlarged. What then would be more natural for the historian Luke to record than the continuance of this work among the Gentiles?

The next step in the spread of the Word to the Greeks also, as the Gentiles were so often called, was not carried out by way of the apostles but rather by men from Cyprus and Cyrene. If the reader will grant us the privilege we will tell in our own words the way in which this came to pass. The story starts at the time of the stoning of Stephen. As all know, a great tribulation or persecution arose against the whole church at this time. Some of those who were scattered went not only into Judea and Samaria, as Luke previously stated (Act. 8:1), but also into the country of Phoenicia, to the isle of Cyprus and to the metropolis of Antioch. To these places they brought the word of life but they were careful to preach only to the Jews. Then a change takes place. The men from Cyprus and Cyrene came to Antioch and preached the Lord Jesus unto Greeks also. What prompted these Jews to do this? Could it not have been that the word of the work of Peter among the Gentiles reached these places and when this report came to them, they, in their zeal for the Lord, did not hesitate to take the gospel to the great Gentile center of Antioch? The preaching of Christ attracted much interest, many listened, many believed, and many of those who did believe turned unto the Lord, i.e. were baptized (cf. McGarvey I pp. 224225). Truly the hand of the Lord was with them. Thus, was the first church established among the Gentiles.

358.

Show how the persecution of the church by Saul started the work of Christ in Antioch.

359.

What change takes place in the preaching of those that were scattered following the conversion of Cornelius?

Fuente: College Press Bible Study Textbook Series

(19) Now they which were scattered abroad.A new and important section begins with these words. We are carried back to the date of the persecution of which Stephen was the chief victim.

The persecution that arose about Stephen.The MSS. vary in their reading, some giving the case which would be rendered by the persecution in the time of Stephen; some, that which answers to the persecution upon or against or after Stephen. The death of the martyr was followed, as Act. 8:1-4 shows, by a general outburst of fanaticism against the disciples, and this led to a comparatively general flight. It was probable, in the nature of the case, that the Hellenistic or Greek-speaking Jews who had been associated with Stephen would be the chief sufferers. Philip we have traced in Samaria and Csarea; others went to Phnice, i.e., to the cities of Tyre and Sidon and Ptolemais, and were probably the founders of the churches which we find there in Act. 21:4-7; Act. 27:3. In Cyprus (see Note on Act. 13:4, for an account of the island) they prepared the way for the work of Barnabas and Paul.

And Antioch.We have here the first direct point of contact between the Church of Christ and the great Syrian capital which was for so many years one of its chief centres. We may, perhaps, think of the proselyte of Antioch (Act. 6:5) who had been one of Stephens colleagues as one of those who brought the new faith to his native city. It was, as the sequel shows, a moment of immense importance. Situated on the Orontes, about fifteen miles from the port of Seleucia, the city, founded by Seleucus Nicator, and named after his father Antiochus, had grown in wealth and magnificence till it was one of the eyes of Asia. Its men of letters and rhetoricians (among them the poet Archias, in whose behalf Cicero made one of his most memorable orations) had carried its fame to Rome itself, and the Roman Satirist complained that the Syrian Orontes had polluted his native Tiber with the tainted stream of luxury and vice (Juvenal, Sat. iii. 62-64). It had a large colony of Jews, and Herod the Great had courted the favour of its inhabitants by building a marble colonnade which ran the whole length of the city. It became the head-quarters of the Prefect or President of Syria, and the new faith was thus brought into more direct contact with the higher forms of Roman life than it had been at Jerusalem or Csarea. There also it came into more direct conflict with heathenism in its most tempting and most debasing forms. The groves of Daphne, in the outskirts of the city, were famous for a worship which in its main features resembled that of Aphrodite at Corinth. An annual festival was held, known as the Maiuma, at which the harlot-priestesses, stripped of clothing, disported themselves in the waters of a lake. The city was stained with the vices of a reckless and shameless sensuality. It was as one of the strongholds of Satan; and we have to trace, as it were, the stages of the victory which transformed it into the mother-church of the Gentiles.

Preaching the word to none but unto the Jews only.Better, as answering to the singular number in the Greek, to no one. This was, of course, to be expected in the work of those who had left Jerusalem before the conversion of Cornelius had ruled the case otherwise. The fact is stated, apparently, in contrast both with the narrative that precedes and the statement that immediately follows.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

4. The New Gentile Christian Centre formed Antioch, Act 11:19-26 .

19. Now Luke now resumes the previous thread of his narrative, a thread which, beginning from the scattering of the Church by Saul’s persecution, (viii, 4,) more than three years before, stretches through the conversion of Saul, his return to Jerusalem and Tarsus, and through the admission of uncircumcised Gentiles by Peter, to the establishment of a new Gentile metropolis of Christianity coequal with Jerusalem, namely, at ANTIOCH. The holy and zealous refugees from the Sauline persecution are here said to have scattered the Gospel in Phenice, (Phenicia,) Cyprus, and Antioch a province, an island, and a city.

For Phenicia, see our note on Act 8:40.

CYPRUS is an island near the northeast angle of the Mediterranean Sea, next to Sicily in size, remarkable for its richness of soil and the dissoluteness of its inhabitants. In Christian history it is celebrated as the birthplace of Barnabas, and as one of the fields of Paul’s memorable labours.

ANTIOCH was the great capital of the East, ranking third after Rome and Alexandria among the great cities of the world. It was about three hundred miles north of Jerusalem, and thirty miles from its own seaport, Seleucia. It was a centre of trade with Europe by the Mediterranean on the west, and by caravans with the regions of the Tigris and the Euphrates on the east.

Antioch was built by Seleucus, surnamed the Conqueror, who upon the death of Alexander the Great took by inheritance or conquest the Asiatic share of his great territories, and founded the empire of Syria, which lasted for more than two centuries and a half, nearly filling the interval of time between Alexander and Christ.

Antioch, strange to say, in consequence of the visit and labours of these refugees from the Sauline persecution and their successors, became first a centre and rallying point of Christianity, then one of the three great Christian metropolises of Christian history, Jerusalem, Antioch, and Rome The first represents the Syrian Church; the second the Greek; the third the Latin Church. And here be it noted, that when the Church of Rome claims to be the most ancient, the most original Church she bears false witness for herself. She is younger than the Churches of Syria or Greece.

ANTAKIA, (ANTIOCH IN SYRIA.)

In thirty years from this time Jerusalem was leveled to the earth. What became of the mother Church, the unequal successor of the dispersed Church of the Pentecost? Eusebius reckons from and including St. James, fifteen bishops before the city’s destruction. They seem never to have accepted the Gentile title, invented at Antioch, of Christians, but were always Nazarenes, and they probably observed the temple service as long as the temple stood. When the destruction of the city approached, warned by the predictions of Christ, a large number of them fled to Pella and the Jordanic regions. When Peter and the other apostles left Jerusalem the Church felt the pressure of the hierarchy, and were kept under its weight.

The Jerusalem city pride and patriotism were heavy upon them. Their attachment to the ritual narrowed their piety. To them, and Jews like them, the Book of Hebrews addressed its warning against apostasy. A section of them, descended, perhaps, from these opponents of Peter, declined so far as to deny the miraculous birth and divinity of Christ, maintained the merit of voluntary poverty, and were called by the name of EBIONITES or paupers. Upon them the generosities of the Gentile Christians had no effect to liberalize and bring them into sympathy with the Catholic Church. The persevering section of the Nazarenes, though narrow, were admitted by the Church to be orthodox. The destruction of Jerusalem was necessary in order to emancipate the Church in the full liberty of Christ.

In contrast with this ultra Judaism of the Ebionites there was an ultra Gentilism introduced into the Church (which acquired the name of Gnosticism) by the converts from paganism. Though existing at the beginning, as we have noted in our comment on Simon Magus, it did not attain its perfect organic form, at least its most accomplished leaders, until near the close of the first century. These heretics took the proud name of Gnostics, (derived from , Gnoo, the Greek form of the verb to know,) signifying knowers, intellectualists, rationalists, and from the height of their lofty speculations looked with contempt at the believers in a simpler Christianity. Gnosticism culminated in the most brilliant of ancient heretics, Marcion. He was son of the Bishop of Sinope, on the Euxine Sea, and, coming to Rome in the second century, became a great leader. Adopting the fundamental oriental maxim of the innate evil of matter, (see note on Act 8:9,) he not only with Paul rejected circumcision, but he severed the whole Old Testament from the New, condemning even the Jehovah of the old dispensation as an inferior and malignant former of and dealer with matter; and he maintained the true God to be the absolutely pure, unutterable, inconceivable, spiritual Essence. Christ he held to have been bodily only in appearance. Marcion not only rejected the Old Testament, but mutilated the New, accepting only Luke’s Gospel in a modified form and some of Paul’s Epistles. Against him Tertullian exerted his great eloquence, exposing his forgeries and heresies by appealing to the authentic copies of the New Testament books then in possession of all the great Churches, (see our Introduction, p. 6,) and to the uniform faith of the true Catholic Church, historically demonstrable to be derived from the teaching of Christ’s apostles. (See note on Act 15:6.)

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Those therefore who were scattered abroad as a result of the tribulation which arose about Stephen, travelled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews.’

As a result of the persecution following Stephen’s words and death, a good number of Hellenistic Jewish Christians travelled around ‘talking about’ the word concerning Christ, we might even say ‘gossiping the word’, as they travelled from place to place making contacts and talking to men and women about Jesus. But they only at this stage took the message to Jews, for the outreach to the Gentiles had not even been considered. They went first to Phoenicia, north of Galilee, (we learn later of groups of Christians in Tyre, Sidon and Ptolemais (Act 21:3-4; Act 21:7; Act 27:3)), and then from Phoenician ports across the sea to the island of Cyprus (from which Barnabas came), and then eventually to the great city of Syrian Antioch.

Fuente: Commentary Series on the Bible by Peter Pett

Continued Expansion And God’s New Work Among the Greeks (11:19-26).

Meanwhile the work of God has been going on through many unnamed and unsung heroes, and a number of those who had been scattered as a result of the persecution resulting from the death of Stephen are now seen as having gone out through Phoenicia, Cyprus and Syrian Antioch, taking with them ‘the word’ concerning Christ. What is described here in such a short space would in fact have taken months, and even years, but it resulted in the next triumph among the Gentiles. It is to be seen as but one among many known missionary activities at that time, mentioned here only because of its work among the Greeks, and to emphasise the continual growth of the church.

The activity described in these verses began at the same time as Philip’s ministry in Samaria, but it is placed here in order to present an early example of the move outwards from the Jews to the Gentiles. It is preparing for the full transition from the Jewish Christian outreach to the outreach of Paul and Barnabas.

The Founding and Growth of the Church In Antioch.

The gradual growth of the church in Antioch from small beginnings, and the reciprocal love that was shown by each church to the other, was to Luke a further example of the advance of the work of the Spirit. It is, in abbreviated form, a further illustration of how God’s work has advanced and produced its fruit of love and ‘sharing, in the same way as it had in the beginning. It was founded, blossomed, grew, was edified, expanded still more and became a fountain of love flowing out to others, and of mutual fellowship, just as had been true in the earliest days. Its growth may be outlined as follows:

Some Hellenistic believers arrive in Antioch, and begin to gossip the Gospel. They probably went into the synagogues where they began to talk with their fellow-Jews about the word (Act 11:19).

Hearing news of what had happened with Cornelius (for that is surely why this is described at this point) some believers from Cyprus and Cyrene begin to target the God-fearing Greeks in the synagogues and proclaim to them that Jesus is LORD. He is with them and a great number believe and turn to the LORD (Act 11:20-21).

The church in Jerusalem hear reports of what is happening and show their love for the church in Antioch by sending Barnabas to them to assist in the work and in order to maintain unity and fellowship between the churches of Antioch and Jerusalem (Act 11:22).

Barnabas, the son of encouragement, encourages the new church and calls on them to stick close to the LORD. The Holy Spirit is in the work (he was full of the Holy Spirit) and much people are added to the LORD (Act 11:23-24).

Barnabas love for the church is so great that he seeks out Saul to come and assist him in building up the newborn and growing church in the faith, and together they gather with the church and for a whole year teach the people (Act 11:25-26 a).

The LORD demonstrates His wholehearted approval of the work in that the disciples are given a new name. (Compare how in Genesis 1-2 the naming of things always reveals God’s sovereignty). He arranges that they, as a mixture of Jews and Greeks together, are called ‘Christ-men’ or ‘Christians’ (Act 11:26 b). The new multinational church is therefore declared to be due to His sovereign power.

Such is the love of the Jerusalem church that prophets come from Jerusalem to Antioch to fulfil a ministry in the large and growing church, one of whom predicts a great coming famine (Act 11:27-28).

Such is the love of the church in Antioch that on hearing of the coming famine they collect together a fund according as each is able (many would be slaves) so that they may send it to the churches of Judaea (Act 11:29). They share all things in common. In Old Testament terms the wealth of the Gentiles flows to Jerusalem.

The fund is sent by the hand of Barnabas and Saul, an indication that the church has now grown sufficiently to do without them for a while and that they are willing to sacrifice them in order to show their love for their brethren in the churches of Judaea (Act 11:30).

We shall now look at it in detail.

Fuente: Commentary Series on the Bible by Peter Pett

The Establishment of the Congregation at Antioch.

The founding of the congregation:

v. 19. Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phenice and Cyprus and Antioch, preaching the Word to none but unto the Jews only.

v. 20. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

v. 21. And the hand of the Lord was with them; and a great number believed and turned unto the Lord.

Luke here once more refers to the scattering of the disciples which followed the execution of Stephen, chap. 8:1. They were dispersed on account of the tribulation of the persecution which happened about Stephen, and in which the members of the congregation in general were involved. Some of the disciples at that time journeyed through the country to Phoenicia, the country north of Galilee, along the Mediterranean Sea, whose ancient capitals had been Tyre and Sidon. Others crossed over to the island of Cyprus, which is located in the eastern part of the Mediterranean. And still others traveled up to Antioch, a city in Northern Syria, on the Orontes. It was a beautiful city and an important trade center through its harbor Seleucia, famous for its art and literature, but infamous for its luxury and the attendant vices. “The warmth of the climate disposed the natives to the most intemperate enjoyment of tranquility and opulence; and the lively licentiousness of the Greeks was blended with the hereditary softness of the Syrians. Fashion was the only law, pleasure the only pursuit, and the splendor of dress and furniture was the only distinction of the citizens of Antioch. The arts of luxury were honored; the serious and manly virtues were the subject of ridicule; and the contempt for female modesty and Revelation rend age announced the universal corruption of the capital of the East. ” In visiting these various countries and their cities, the disciples at first confined their preaching to the Jews. They were all laboring under the handicap of the same prejudice as the believers at Jerusalem. But some of these men hailed from the island of Cyprus and from the province of Cyrenaica, in Northern Africa. As Hellenistic Jews they were, from the start, more liberal in their views and in their practice than the Jews of Judea. These men therefore made it a point and habit to speak the Word also to the Greeks, to the Gentiles of Antioch, preaching the glorious Gospel of Jesus Christ. This was acting according to the correct conception of the universality of the Christian religion. Peter’s work in Caesarea had opened the way, but the work in Antioch was the first vigorous invasion of the Gentile world by the forces of the Lord’s army. The Lord immediately gave evidence of His complete sanction and satisfaction, for His hand was with these men, His power accompanied their efforts, and a great number of the Greeks by faith turned to the Lord. Note: The Gospel of Jesus Christ is the means of kindling faith in the hearts of men. Through the Gospel faith is engendered; every one that believes, by that token is converted. But it is the hand, the power of the Lord, which works repentance and faith by the preaching of the Word, even when this is done through the mouth of ordinary disciples, men and women that confess the conviction of their heart.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 11:19-20 . ] A resumption of Act 8:4 , in order now to narrate a still further advance, which Christianity had made in consequence of that dispersion, namely, to Phoenicia, Cyprus, and Antioch, for the most part, indeed, among the Jews, yet also (Act 11:20 ) among the Gentiles, the latter at Antioch. [266]

. .] on account of (on occasion of) the tribulation . Comp. Herm. ad Soph. El. 65.

] Luther rightly renders: over Stephen , i.e. on account of Stephen. Comp. Erasmus, Beza, Bengel, and others, including de Wette. See Winer, p. 367 [E. T. 489 f.]; Ellendt, Lex Soph. I. p. 649. Others (Alberti, Wolf, Heumann, Palairet, Kypke, Heinrichs, Kuinoel, Olshausen) render: post Stephanum. Linguistically admissible (Bernhardy, p. 249), but less simple, as post Stephanum would have again to be explained as e medio sublato Stephano.

] does not apply to (Heinrichs, Kuinoel), as the , corresponding to the , Act 11:19 , requires for the reference to the subject of Act 11:19 (the ), and as , Act 11:20 , so corresponds to the of Act 11:19 , that a diversity of the persons spoken of could not but of necessity be indicated. The correct interpretation is: “The dispersed travelled through (the countries, comp. Act 8:4 , Act 9:38 ) as far as Phoenicia and Cyprus and Antioch, delivering the gospel ( , , as in Act 8:4 , Act 6:4 , and frequently) to the Jews only (Act 11:19 ); but some of them (of the dispersed), Cyprians and Cyrenians by birth, proceeded otherwise; having come to Antioch, they preached the word to the Gentiles there.” Comp. de Wette and Lekebusch, p. 105.

] is the national contrast to , Act 11:19 , and therefore embraces as well the Gentiles proper as the proselytes who had not become incorporated into Judaism by circumcision. To understand only the proselytes (Rinck), would be a limitation not founded here in the text, as in Act 14:1 .

[266] The preaching to the Gentiles at Antioch is not to be placed before the baptism of Cornelius (Gieseler in Staeudl. Archiv. IV. 2, p. 310, Baur, Schneckenburger, Wieseler, Lechler), but it was after that event that the missionary activity of the dispersed advanced so far. See Act 15:7 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

SECTION IV

THE ESTABLISHMENT OF A GENTILE-CHRISTIAN CONGREGATION IN ANTIOCH. ITS COMMUNION IN FAITH AND LOVE WITH JERUSALEM. SAUL AND THE ANTIOCHIAN CONGREGATION.

Act 11:19-30

A.The founding of the church in antioch, through the agency of hellenists

Act 11:19-21

19Now they which [who] were scattered abroad upon [since] the persecution [affliction] that arose [had arisen] about Stephen10 travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20And [But] some of them were men of Cyprus and Cyrene, which, when they were come to11 Antioch, [who came to Antioch, and] spake unto the Grecians [Greeks]12 , preaching [the Gospel concerning] the Lord Jesus. 21And the hand of the Lord was with them: and a great number [that]13 believed, and [om. and] turned unto the Lord.

EXEGETICAL AND CRITICAL

Act 11:19. a. Now they which were scattered abroad.Luke here resumes his account of the Christians who had become fugitives in consequence of the hostility of which Stephen, and, immediately afterwards, the Church in general, had been the objects. , away from the affliction, or, since that event [on account of, (de Wette); in consequence of (Winer, 47. b. ult.)Tr.]. This is, as Luke specially states, the one , which occurred on account of Stephen, or, with the origin of which he was connected. (, indicating the motive.)

b. The question here arises: What is the connection between this narrative, Act 11:19-21, and the foregoing? That a certain pragmatic connection [that of cause and effect.Tr.] does exist, is indicated by , and the point to be determined is: What is that connection? Now, at first view, the obvious answer would seem to be, that the preaching of the Gospel to the Antiochian Gentiles, Act 11:20, is intended to be described as a result of the conversion of the Gentile, Cornelius. This is the opinion of Kuinoel, and a similar view is entertained by Schneckenburger (Zweck. d. Apgsch. p. 176), and Lange (Gesch. d. Kirche. II. 143.). The interpretation is sustained by assuming that the example of Peter authorized and encouraged similar efforts and attempts to preach the Gospel to heathens. But, on the one hand, the narrative which now follows, stands in no connection whatever with the conversion of Cornelius; it would, indeed, be necessary, in order to establish such a connection, to assume by a forced interpretation, that the contents of Act 11:19 constitute a parenthesis, and to connect . “. in Act 11:20, immediately with [at the beginning of Act 11:19.]. And, on the other hand, it distinctly appears from Act 11:19, that Luke intends to connect the statements in that verse and in those which succeed, with his account of the persecution of which Stephen was the victim. Luke, in fact, here resumes the thread of discourse which he had dropped at Act 8:4 [see above], and employs precisely the same words which occurred in that passage: . The historian, no doubt, connects this eventthe original founding of the church at Antiochwith the conversion of Cornelius, since it is, in its essential features, of the same nature; it is, namely, an extension of the church of Christ beyond the boundaries of Judaism. But, at the same time, he by no means places the two events in an immediate causal or pragmatical connection. Hence, the position which the following narrative of the founding of the church in Antioch occupies, furnishes no grounds for assigning the first conversion of pagans in Antioch to a later period than that of Cornelius. The pragmatic connection of the conversion of pagans in Antioch with the persecution described in Act 8:1 ff., implies, on the contrary, that the former may have occurred even previously to the occurrence at Cesarea. For those who were scattered after the death of Stephen, probably continued their journey without delay, until they severally found places in which they could abide in security, and labor without hinderancesome of them, in particular, arriving at Antioch. And here it cannot reasonably be supposed that a period, embracing even several years, elapsed before any one of their number proclaimed the word concerning Jesus Christ to individual heathens. But it is known with certainty, on the other hand, from the history of the life of the apostle Paul, that a period of at least three years intervened between the death of Stephen (which was followed afterwards by the conversion of Saul), and Pauls residence in Tarsus [Act 9:30; Act 11:25-26], during which the Antiochian congregation already existed.

c. Travelled as far as Phenice, and Cyprus, and Antioch.[, Lat. Phoenice, (a more correct form than the usual Phoenicia) is the ancient Grco-Roman name of a narrow strip of land on the Syro-Palestinian coast of the Mediterranean, more than 130 miles in length, extending from Cape Carmel on the south to the island of Aradus near the coast, or the mouth of the river Eleutherus, and including the cities of Tyre, Sidon, Berytus, etc. (Herzog: Real-Encyk. XI. 610.For Antioch, see below, on Act 11:20-21.Tr.]. We are informed in this verse, that the Christians who fled from Jerusalem after the death of Stephen, and who, according to Act 8:1, were scattered abroad throughout the regions of Judea and Samaria, had, in some instances, passed beyond the northern and north-western boundaries of Palestine, and entered the territory of Phenice; others proceeded to the neighboring island of Cyprus, or retired to Antioch, the capital of Syria. They labored as missionaries wherever they came, and probably prepared the way for the establishment of the Christian congregation in Tyre, which is mentioned below, Act 21:7. However, they were accustomed to address none but Jews, which fact indeed is implied in Act 8:4; the only exception was that of Philip, who preached in Samaria [Act 8:5], and was afterwards specially directed by God to approach the officer of the court, who belonged to Mero [see above, Act 8:27-28. b.Tr.]

Act 11:20-21. And some of them, etc.New and important statements are here made. Some of these Christians whom the persecution had dispersed, and whose flight converted them into missionaries, were natives of the island of Cyprus; others of the number originally came from the African province of Cyrene. They were, consequently, Judo-Christians who were natives of Hellenic regions, that is, they were Hellenists. When these men arrived at the large city of Antioch (in which, undoubtedly many Jews also resided), and proclaimed Jesus as the Lord, they addressed themselves also to the Hellenes, that is, to heathens. See note 3 above, appended to the text, (on Act 11:20. b.).Antioch, situated on the river Orontes, and somewhat less than 20 miles distant from the Mediterranean [and its port, Seleucia], had been built by Seleucus Nicator, the founder of the kingdom of the Seleucid, and received its name from that of his father Antiochus. It was one of the many Hellenic [Greek] colonies, which owed their existence to the Macedonian conquests in the East. The Greek language and culture consequently predominated in Antioch, which rapidly rose to the rank of the first city of the East, although the mass of the original inhabitants consisted of natives of Syria.Thus it occurred that Israelites who found homes in heathen countries in which Greek culture prevailed (Hellenists), were the agents through whom the Gospel was proclaimed to heathens of Greek culture. They labored, moreover, with great success, for we are told, in Act 11:21, that a great number of heathens received the word in faith, and were converted to Christ. This was the work of the Lord, for His handhis mighty, spiritual influenceaccompanied the labors of these zealous Christians. [Comp. Luk 1:66; Act 4:30; potentia spiritualis, per evangelium se exserens. (Bengel).Tr.]

DOCTRINAL AND ETHICAL

1. The kingly power of Christ, to whom indeed all power in heaven and in earth is given, and the wonderful and adorable wisdom of his government, are gloriously revealed in the fact that the persecution which led to the death of Stephen, and compelled many Christians to flee from Jerusalem, was converted into the means for extending His kingdom. When men thought evil, God meant it unto good [Gen 50:20]; an occurrence which seemed even to the disciples of Jesus to be dangerous and pernicious, was ultimately demonstrated to be truly beneficial, through the guidance of the Lord. When the Christians were compelled to flee from one city, they retired, according to the Redeemers directions, to another, and found, at length, a quiet and secure place of abode. If the primitive church, which had previously occupied such an isolated and exclusive position, was scattered, it was precisely that event which caused the Gospel to be carried to other places. The kingdom of Jesus Christ is the kingdom of the Crucified One, and the cross is its peculiar mark. No believer can advance in the path of holiness without bearing the cross, and not only the internal, but also the external growth of the church of Christ, often proceeds with most success, precisely under the cross. On this occasion, the cross, or persecution, promoted the extension of the Gospel not merely beyond the city of Jerusalem, namely in Judea and Samaria, but also beyond the limits of the Holy Land, and, indeed, far beyond the boundaries which separated Israel from the heathen world.

2. Those whom the persecution had dispersed, spake the word, preaching the Gospel concerning Jesus, wherever they came. They proclaimed that Gospel even though they were not apostles, nor held any other office in the church.They knew in whom they believed; they were anointed with the Holy Ghost, and out of the abundance of the heart, the mouth speaketh. [Mat 12:34]. Thus they involuntarily became travelling preachers, and even missionaries among heathens, since some of them preached Jesus to the Greeks in Antioch. And that they did not act presumptuously in adopting this course, was demonstrated by the blessed results: the hand of the Lord was with them Act 11:21, and many heathens were converted through their word. The Lord of the Church Himself, accordingly, sanctioned and legitimized these extra-official labors. The great principle itself, which was involved in the conversion of Gentiles, was sanctified by God in the case of Cornelius and the apostle Peter; but the first successful movement in this work of converting heathensthe first establishment of the congregation of Antioch, the metropolis of Gentile-Christianity,was effected, not by Peter, nor by any other apostle, but by ordinary Christians and church-members.

HOMILETICAL AND PRACTICAL

See below, Act 11:27-30.

_________

Footnotes:

[10]Act 11:19. The reading [of text. rec.], is better attested, as well by MSS. [B [e sil]. G. H.], as by ancient versions and fathers, than [of A. E., and adopted by Lachm.]; this latter was undoubtedly introduced by those who viewed [here] as a preposition of time [as the Vulg. which represents the Greek genitive in the version sub Stephano. (See Winer: Gram. N. T. 48. c: is here equivalent to on account of, or, against, with the dative.) D. reads . The dative is adopted by Tisch. and Lach. and is sanctioned by Cod. Sin.Tr.]

[11]Act 11:20. a. is decisively sustained [by A. B. D. E. G. Cod. Sin., and adopted by Lach., Tisch. and Alf.], rather than the compound . of text. rec., which is supported by only one manuscript. [H.].[After Lach. and Alf. insert from A. B. and Vulg. et; it is also found in Cod. Sin. But it is omitted in text. rec., and by Tisch. in accordance with D. E. G. H., and is regarded by de Wette as an interpolation.Tr.]

[12]Act 11:20. b. The two conflicting readings are and . The latter [of text. rec.] is still sustained numerically by the authorities, rather than the former, viz., by B [e sil]. E. G. H., and nearly all the minuscules, and by several fathers. But, on the other hand, is found in A. and D. (in the original text of the latter [but altered by a later hand to (Tisch.)]). It also occurs, as it has recently appeared, in Cod. Sin., and is adopted by Eusebius, and by Chrysostom, Theophylact and Oecumenius, in their commentaries. [But the text of the original writer of Cod. Sin. reads thus: . . . , and a later hand altered the last word to . Tisch. and Alf. add that Chrys. Theop. and Oec., in their text, as distinguised from their comm. read.Tr.]. Internal reasons decide unconditionally in favor of , for this reading alone constitutes an antithesis to of Act 11:19, inasmuch as the preaching of the Gospel to the Hellenists [who were also Jews by birth; see above, Act 6:1 b.] would not in the least degree, have been a novel and remarkable event. Hence, the reading was preferred already by Grotius, Usher, and Bengel, and was inserted in the text by Griesbach, Lachmann and Teschendorf [and by Alf., with whom de Wette and Meyer fully concur. Tischendorf says that the Vulg, does not seem to distinguish between the two words. The Engl. version renders in the three passages in which it occurs in the text. rec. by Grecians (Act 6:1; Act 9:29; Act 11:20). (sing. and plur.) occurs in the text. rec. twenty-six times; it is rendered, in the Engl. vers. of the N. T. six times Gentile, Gentiles, and twenty times, Greek, Greeks.Tr.]

[13]Act 11:21. The article is wanting before , it is true, in most of the uncial MSS. [D. E. G. H. and text. rec.], and is found only in A. and B. [and also in Cod. Sin.]; but as it would scarcely have been inserted, if it had not been originally employed, it may be regarded as genuine. It has, hence, been inserted in the text by Lach. and Tisch. [and by Alf.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phoenicia, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. (20) And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. (21) And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. (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. (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. (24) For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.

I beg the Reader to notice, how the Lord overruled the persecution which arose at Jerusalem, in the death of Stephen, and other faithful servants to the Lord; to minister to his glory, in scattering his people far and near to spread the Gospel. How little are the enemies of the cross aware, how greatly their malice sometimes turns out, to the furtherance of the truth, as it is in Jesus! How often they become thereby, the unwilling instruments, in promoting the very reverse of what they intend. So it was here: so is it now; and so the Lord will forever make it, as long as the present-time-state of the Church shall remain. And I hope the Reader will not pass away from that precious verse, which speaks of the hand of the Lord being with them, until that he hath first observed the blessedness of the thing itself, and the blessings which are said to have followed.

I admire the character given of Barnabas. It is but short, though sweet. A good man, and full of the Holy Ghost! What could be said more? And observe what holy joy it opened in his soul, when he had seen the Lord’s work, in the hearts of the Lord’s people. For, in the great number which are said to have believed, Barnabas beheld some of the same blessed effects discovering themselves in the people, which he felt in his own experience. For where God the Spirit dwells, all the properties of regenerating, renewing, illuminating, converting, and confirming grace, cannot but abound.

And there is a very great sweetness in this exhortation of the Apostle, which he gave them, that with purpose of heart they would cleave unto the Lord, He used the exhortation, but he was directing their minds to look unto the Lord for the accomplishment. Hold thou me up, (said one of old,) and I shall be safe. Let my soul live, and it shall praise thee! Reader! it is blessed, when at any time we receive the Lord’s commands, to be looking to the Lord for grace to follow them. I shall run (said the same holy saint I just now quoted,) the way of thy commandments; when thou hast set my heart at liberty. Here is the strength for performance. And when we are enabled to accept the Lord’s biddings, as enablings! oh! how sweet and precious are all the Lord’s ways to his people, Psa 119:32 . Reader! do not dismiss this view of Barnabas, and his exhortation, before that you have first enquired at the heart, whether you have followed it. No man can cleave unto the Lord, until he knows the Lord. And if we truly know the Lord, we shall know ourselves also: and in that knowledge, both of our nothingness, and Christ’s all sufficiency, the tendency of the soul will be, to cleave unto him. They that know thy name will put their trust in thee. No man can trust, or cleave to, an unknown God, Joh 4:10 ; Psa 9:10 .

And it will be among the easiest of all things, to discover whether we cleave to the Lord by the conscious strength and help we derive from the Lord. The tenderest plants in nature are not more feeble, when they throw their blanches round some statelier tree for support, as the ivy to the oak, than a child of God, which cleaves to Christ, and lays hold of Jesus, as his whole security. And how sweet in confirmation is that Scripture. The eternal God is thy refuge, and underneath are the everlasting arms, Deu 33:27 . Reader! it will be well for you and me, if while we admire, as we cannot but admire, this interesting account of Barnabas, we can trace somewhat of the same spirit which marked his life, in our own. Moses, the man of God, enjoined the same motive to Israel for cleaving to the Lord, because (said he,) he is your life, Deu 30:20 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Chapter 30

Prayer

Almighty God, this is thine house, and the spirit of it is thine. Surely it is thine altogether. There is no unholy chamber in the Lord’s great sanctuary. Are not all things cleansed with blood that are in the house of the Lord? are they not without spot or wrinkle or any such thing? and are not we ourselves called upon by the Spirit of the house to put on garments of righteousness, and clothing beautiful as thine own holiness? Is not this our calling in Christ Jesus the spotless One? the Lamb of God, the sacrifice for the sins of the world, a sin-offering without sin, an acceptable Propitiation! Enable us, we humbly pray thee, to know that thou art here looking upon us, and that the air also is full of angels and the spirits of the loved who have gone up to the throne and to the light. May we know that this is not common ground, but a chosen place, a land cleansed and prepared, where the flame is, out of which the God of Abraham and the Father of Jesus ever speaks to the sons of men. We have come to see heaven opened and the Son of man standing at the right hand of God. We would be no longer tossed about as those who have no centre and standing place. We would know that the Lord reigneth, that all things are in his kind and mighty hands, and that not a sparrow falleth to the ground without the Father. All things are in the hollow of thine hand. The opening of thine eyes is the sending forth of day and summer over the whole firmament and over the whole land. So we have rest. We have peace with God; we have security in thy righteousness, and hope because of thy mercy. Thou lovest thine own image and likeness. Thou dost see a reflection of thyself even in the ruin which we have wrought. We therefore come, desiring to be reunited with God, restored through Christ Jesus, the one Saviour, purified and comforted by the Holy Spirit. We have brought our sins with us, but we need not take them away. Thou wilt dissolve them as clouds that shall no more darken our outlook. Thou dost send trouble upon us not to grieve but to test us. Sanctify all bereavement, all sudden darkening of the household joy, every opened grave, every shattered hope. Show us that in all these things thou art working out a sovereign purpose of love. Help us to hold fast the hand when we cannot see the face of God. The darkness and the light are both alike unto thee. The night shineth as the day, and all that we now know of light is but darkness compared with the glory which shall be revealed. Thou wilt make the moon as the sun, and the sun sevenfold in brightness, and the glory shall burn like the light of thy throne. These are our expectations in Christ Jesus the Lord. Already we have in him a wonderful inheritance. Our loved ones have not died who have fallen asleep in his arms. They are still ours, and the more so that they are his, and the whole family in heaven and on earth is named in him who is the Son of man. Let our wants cry unto heaven, and let thy mercy respond. We want more light, more purity and nobleness of soul, more faith, more of thyself. Thou that dwellest between the Cherubim, shine forth. Let there be no darkness in our souls; may our inward life be like a house filled with the light of God. Few and evil are our days at the most they are but a handful. The grave is always just outside the window, and is part of our very dwelling-place. Show us that in Christ Jesus, the Resurrection, there is no death, and that we should see the garden, not the tomb. The Lord direct us all the remaining days of our life. Give us good cheer by the way, when the heart is made suddenly sad. Pluck the fruit that is on branches too high for us to reach. Take us up awhile and give us rest when the way is long and the flesh is weary, and at the last may we hear rather the salutation of the angels than the farewells of the dying. Amen.

Act 11:19-30

19. Now they which were scattered abroad [a new and important section begins with these words] upon the persecution that arose about Stephen [whose death was followed by a general outburst of fanaticism] travelled as far as Phenice, and Cyprus, and Antioch [the great Syrian capital], preaching the word to none [to no one, the Greek number is singular] but unto the Jews only.

20. And some of them were men of Cyprus and Cyrene [Greek-speaking Jews], which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.

21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

22. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas [whose sympathies for such work were shewn in his very name, Son of Consolation], that he should go as far as Antioch.

23. Who when he came, and had seen the grace of God, was glad, and exhorted them all [the tense implies continuous action], that with purpose of heart they would cleave unto the Lord.

24. For he was a good man, and full of the Holy Ghost and of faith and much people [a great multitude] was added unto the Lord.

25. Then departed Barnabas to Tarsus, for to seek Saul [probably implying some intercourse with the Apostle, by letter or message, since his departure from Jerusalem].

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 [got the name of] Christians first in Antioch.

27. And in these days came prophets from Jerusalem unto Antioch.

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 [the Roman empire]: which came to pass in the days of Claudius Caesar.

29. Then the disciples, every man according to his ability [as each man prospered], determined to send relief [to send as a ministration] unto the brethren which dwelt in Judaea:

30. Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

Cleaving Unto the Lord

THE first part of this text is a condensation of the former part of the chapter. To the infinite amazement of the early preachers the Word of the Lord took effect upon others besides Jews. It touched the heart of the Centurion, and it awakened the faith of the Grecian in Antioch. In this way Christianity became quite as much a revelation to the Jews themselves as to the Gentiles. It was a surprise of love. The Jews saw that Christianity was not a local lamp, but a universal sun, and as its glory brightened the distant hills and made the far-off valleys sing with new joy, the preachers were glad; they felt themselves at once invested with a new responsibility, and stirred with a new hope. Some such passion should fill our hearts when we see far-off men touched by the power of Christ. The extension of Christ’s kingdom is the supreme joy of the loyal Church. To see another province added to his empire is to partake in our little degree of the travail of his soul, which brings him his one satisfaction. Herein we may see a proof and seal of the Divine origin of Christianity. All other religions remain at home. Other religions are cold theories or entertaining speculations or sentimental dreams. They do not come out in the dark, nor do they brave the wilderness, nor are they tempted across the sea. They pillow themselves at home, and then fall into ignoble rest and useless dreaming. Christianity never stops at one place as a final point. Having showed its light, sounded its trumpet, offered its hospitality, it says, “I must preach the Gospel to other lands also.” Any religion that talks in that beneficent tone needs no cunning argument of man to sustain and vindicate its divinity. Christianity is an aggressive religion, Christianity is a fighting faith, Christianity is a military theology. If its professors are non-militant, easy, self-contained, self-complacent, they give the lie to their own faith: they are baptized infidels. They do not know the spirit of zeal which goes out to the whole earth and to the ends of the world, seeking, calling, blessing, saving, giving itself away in continual and hopeful sacrifice. In proportion as we sit at home we disown the spirit of the Christianity to which we owe our security. In the universality of the Christian offer I see its Godhood. Luxuries are only here and there, but necessaries are everywhere. Wines grow on these sunny hills, and in yonder sheltered valley, they do not grow everywhere; but show me the land where there is no water! Men need water, not wine. “The burning rays of the ruby shine” in special places, but the light of the sun goeth forth everywhere with impartial splendour and ungrudging benediction. Some of God’s gifts are special, local, and individual, but these gifts are not necessary to salvation. Whatever is necessary to the soul’s redemption and unification with Christ is spoken, or to be spoken, in every language and dialect of earth. Universality is argument in such a case.

There are two typical instances given in the narrative. Christianity touched the mind and heart of the centurion. Let him represent Roman strength, sternness, law, force, dignity. Christianity touched the Grecian mind. Let that stand for refinement, elegance, delicacy, philosophy, for the completing line of human thought and service. There you have the whole circle. Christianity becomes Roman to the Roman, Grecian to the Grecian a great rock to the rocky man, a rainbow to the dreaming genius, a summer light to the poet’s fancy. Christianity speaks to every man in the tongue wherein he was born. Christianity says, You cannot learn my language at once, but I can speak yours. Therefore, with the infinite stoop of Divine and tender grace it comes down to the lowliest and obscurest of men and utters its gracious Gospel. No other religion does this. Every other religion says, “You must come to me; I will not take one step towards you.” This religion, symbolized by the blessed Cross, comes out towards every man to seek and to save. In such circumstances such beneficence is argument.

What was the effect upon the Jewish Christian Church when tidings of evangelized Gentiles came to its ears? At once the Christian Church in Jerusalem “sent forth Barnabas, that he should go as far as Antioch,” and inquire concerning this last of the miracles. When he came, what was the result? He saw the grace of God. There is mistaking it. It is like nothing else. Imitations perish under scrutiny, but the real grace of God grows upon examination. Into it there comes a keener glow and ardour, around it there flashes a tender and more delicate beauty, out of it there rises a holy aroma such as might be felt among the hills of the heavenly paradise. He did not find a number of controversialists, technical theologians, excellent and most skilful disputants. He found men praying, with eager minds, with forgiving souls, unconscious of earth, more on high than below. There are no words for such a mystery. This Christian emotion must be felt, for it cannot be expressed. When Barnabas saw the grace of God he was GLAD. He did not think that his soul could be any more joyful than it was, but it could! There is always a higher wave; beyond is the fuller billow. We have not yet exhausted the possibilities of Christian enjoyment. Is the farmer glad when he sees corn growing upon land on which it never grew before? Does he not come home with a new expression upon his countenance, and when he speaks does he not speak in tones of glad thankfulness, and does not everybody in the house feel that something good has happened outside? It is so the Christian feels when he sees strange men turning to the faith. When looking down the hills he sees whole armies moving up towards the all-uniting and all-sanctifying Cross. He says this is prophecy fulfilled. Is it not said that he who is our Christ shall have the heathen for his inheritance, and the uttermost parts of the earth for his possession? and lo, they come! In that hour of sacred rapture he touches the very ecstasy of Christ himself. Are we glad when we see men converted? Do we not criticise the process of their conversion? Are we not given to too much suspicion of the genuineness of the so called change of mind and heart? Do newly-converted men find a warm, cordial, comforting atmosphere in the Church when they come in? Let the Church take care lest by a cold internal atmosphere it check and discourage beyond recovery the march and victory of its own external attempts at evangelization! Barnabas took the right course; he said, “This is the grace of God.” He himself felt glad beyond all expression. Having made this recognition, and having sympathetically entered into this experience, he said, “Now with full purpose of heart you must cleave unto the Lord.” Exhortation will do more than suspicion. A word of encouragement is what young beginners in the Christian race require. They are not to be filled with fear and driven back by suggested doubt and difficulty; but Barnabas, the man of the musical voice, because of the musical heart, should be found in every Church saying to the young believers, “So far on you are right, but you are only putting on the armour, not putting it off only beginning the fight, not enjoying the victory; now with full purpose of heart, with one soul, one thought, one heart, cleave unto the Lord, put your arms around him, and know no other homage but the worship of his name.” That exhortation is in time in every age. You who gave your heart to Christ not a week ago or a month since persevere. Cleave unto the Lord; pray without ceasing; watch day and night. Look unto the hills whence cometh your help; let the word of Christ dwell in you richly.

Why did Barnabas take so much interest in these new converts? The answer is given in the twenty-fourth verse. It is the answer to all such inquiry, “For he was a good man, and full of the Holy Ghost and of faith.” Good men see goodness in other men. Evil be to him who evil thinks. From some persons you never get a judgment which is not tinged with censoriousness or bitterness, that is not marked by some flaw of half-heartedness or partiality or unholy prejudice. Their hopes are only inverted fears, and their shake of the hand is a genteel repulsion. The good man comes to be made glad. You have a great work of conviction to do in his mind before you can persuade him you are not as good as he is. He comes to be pleased. He says, “I hear that there is a revival in your Church, that obdurate hearts are laying down their weapons of rebellion. I have come to see this great sight; the Lord’s name be praised that I do hear of such victories.” Then with a charitable spirit, and benign and hopeful heart, he looks upon all the work, and it must be very bad if he do not see in it something to quicken his own faith, and deepen his own grace, and heighten his own love to God, My brethren, the pulpit now must be apologetic, or it cannot live. I would therefore venture to ask in the humblest of tones whether when new converts come into the Church they will find in it good men full of the Holy Ghost and of faith? That they will find critics, and controversialists, and hypocrites, I know, to some extent; but will they find men full of the Holy Ghost and of faith? Thank God to that inquiry I can return an emphatic affirmative. We owe everything to the people who encourage us. You owe very little to the man who merely finds fault with you. What was the consequence of the presence of Barnabas amongst the new converts? So good was he, so gracious, so representative of heavenly influences and ministries, that “much people was added unto the Lord.” Barnabas did not go to Antioch for nothing the work grew upon him, and now he said, “Saul must come.” And when he had found him at Tarsus, he brought him to the Syrian capital, and there for a whole year they assembled themselves with the Church and taught much people. Thus are spheres found for men, and thus have men sometimes to tarry at Tarsus till their proper Antioch is found. But God will find it. He will one day tell you that the time is come to break silence and to preach Christ’s Gospel to them that are nigh at hand or afar off.

Now comes another picture. “In these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world.” “Then the disciples, every one according to his ability, determined to send relief unto the brethren which dwelt in Judaea.” I know no instance in which the proof so speedily followed the argument. We wondered if the men at Antioch were really converted We find in the twenty-ninth verse this proof of their conversion, “Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea.” Unto whom? “The brethren which dwelt in Judaea.” Then their family relations had increased? Yes; marvellously! They were not “brethren” a few weeks ago. What has happened in the mean time? The revelation of Christ in the mind and heart has happened! These men at Antioch have heard of the faith that is in Jesus Christ; they have received the Lord Jesus; and instantly on hearing that men who are partakers of the same faith are in prospect of necessity, they send to such men under the name of “brethren,” according to their ability. This is how Christianity works. Here is the communism of the Church. We have seen in these readings that the formal communism soon broke down, but the spiritual communism must continue for ever. Wherever there is Christian need, Christian brotherhood must be acknowledged. If you have means, and see your Christian brother in the remotest corner of the earth suffering want, and do not send to him, your Christianity is vain. How have the men in Antioch and the men in Juda become brethren? By the Cross. What did that Cross do? It broke down the middle wall of partition. It made the human family one!

These are the two pictures in the text the picture of Barnabas and the picture of the prophet Agabus. But there is one line which I have reserved for the last, “And the disciples were called Christians first at Antioch.” There is great diversity of opinion as to why this name was given. Some say it was given by Saul and Barnabas. Some say it was given in derision and scorn, as men in our own land have been called Puritans, Methodists, Wesleyans, and the like. I do not know whether the Christian believers ever called themselves distinctly Christians. I believe the word Christian occurs only about three times in the New Testament. That is a remarkable circumstance. Believers were called brethren, saints, disciples, but I am not aware of any instance in which they distinctly and formally describe themselves as Christians. But however the name was given, it stands above all other names today. It is the supreme glory of human designation. Of no man is so much expected as of the man who is called Christian. The man who despises your faith expects from you on its account such conduct as he expects from no other man. So he answers himself. He puts the sword to his own life. After having traduced your Lord, and disproved your documents, and cast scorn and contempt on the whole circle of your theology, if you do anything that calls down his displeasure he is the first and the bitterest to accuse of treason to the faith you profess. I ask for no higher intellectual and moral recognition of the purity of the religion of Jesus Christ. From no atheist is so much expected as from the weakest Christian. When you, a Christian, do anything wrong, the mocker knows how to mock you with the bitterest taunt and scorn. He charges you with hypocrisy, with degeneracy, with unfaithfulness, whereas, if his own argument were really believed by his own heart, he would congratulate you: he would say, “Now, this is freedom from superstition; now you have freed yourself from the principles which are gathered up in the hated name of Christ.” The enemy always puts an end to his own life. The more we allow him to do so the more leisure we shall have for the affirmative declaration of Christian faith.

By Christians I understand Christ followers, Christ lovers, Christ worshippers, Christ-ones. It is a thousand pities, in one aggravation of distress, that such a name should have been debased, commercialized, and made the password to unworthy confidence and honour. Were we what we ought to be in integrity, in simplicity, and in equity of soul, there should be no nobler designation known amongst men, and no other should be needed. Roman Catholics, Protestants, Episcopalians, Congregationalists, Presbyterians what are they, and how have they come to have any existence at all, and especially any honor as names? Did Christ ever use them? The one name that we ought to have is Christian, meaning by that a man who takes Jesus Christ as his Lord, Saviour, Priest, Pattern, Inspiration. Could we restore that definition of the now perverted term, no name known under heaven amongst men could be such a warranty of conduct and such a seal of dignity.

Fuente: The People’s Bible by Joseph Parker

19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

Ver. 19. Now they which were scattered abroad ] See Trapp on “ Act 8:1 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

19 30 .] THE GOSPEL PREACHED ALSO IN ANTIOCH TO GENTILES. BARNABAS, BEING THEREUPON SENT BY THE APOSTLES FROM JERUSALEM, FETCHES SAUL FROM TARSUS TO ANTIOCH. THEY CONTINUE THERE A YEAR, AND, ON OCCASION OF A FAMINE, CARRY UP ALMS TO THE BRETHREN AT JERUSALEM. Our present section takes up the narrative at ch. Act 8:2 ; Act 8:4 . In Act 11:19-21 it traverses rapidly the time occupied by ch. Act 9:1-30 , and that (undefined) of Saul’s stay at Tarsus, and brings it down to the famine under Claudius.

Fuente: Henry Alford’s Greek Testament

19. ] A resumption of what had been dropt before, see ch. Act 8:4 , continued from Act 11:2 ; not however without reference to some narrative about to follow which is brought out by a , answering to the , see ch. Act 8:5 , also ch. Act 9:31-32 ; Act 28:5-6 , and implying, whether by way of distinction or exception , a contrast to that .

. ] on account of Stephen ; see reff. Wolf, Kuin., Olsh., &c. render it ‘ after St. :’ the Vulg. sub Stephano , reading .

] so ch. Act 8:4 ; Act 8:40 ; Act 9:32 .

] properly, the strip of coast, about 120 miles long, extending from the river Eleutherus (near Aradus), to a little south of Tyre, and belonging at this time to the province of Syria: see ch. Act 15:3 ; Act 21:2 . Its principal cities were Tripolis, Byblos, Sidon, Tyre, and Berytos. It is a fertile territory, beginning with the uplands at the foot of Lebanon, and sloping to the sea, and held a distinguished position for commerce from the very earliest times. See Winer, Realw.

] Cyprus was intimately connected by commerce with Phnice, and contained many Jews ( , , , , . Philo, Leg. ad Caium, 36, vol. ii. p. 587. See also Jos. Antt. xiii. 10. 4). See on its state at this time, note on ch. Act 13:7 .

] A city in the history of Christianity only second in importance to Jerusalem. It was situated on the river Orontes, in a large, fruitful, and well-watered plain, 120 stadia from the sea and its port Seleucia. It was founded by Seleucus Nicator, who called it after his father Antiochus. It soon became a great and populous city ( . , Philostr. Apoll. i. 16), and was the residence of the Seleucid kings of Syria ( 1Ma 3:37 ; 1Ma 7:2 ; 1Ma 11:13 ; 1Ma 11:44 ; 2Ma 5:21 ), and (as an ‘urbs libera,’ Pliny, Act 11:18 ) of the Roman proconsuls of Syria. Josephus (B. J. iii. 2. 4) calls it . Seleucus the founder had settled there many Jews (Jos. Antt. xii. 3. 1. See also xiv. 12. 6; B.J. ii. 18. 5; vii. 3. 3 and contra Apion. ii. 4, , ), who had their own Ethnarch. The intimate connexion of Antioch with the history of the church will be seen as we proceed. A reference to the principal passages will here be enough: see Act 11:22 ; Act 11:26-27 ; ch. Act 13:1 ; Act 15:23 ; Act 15:35 ff.; Act 18:22 . It became afterwards one of the five great centres of the Christian church, with Jerusalem, Rome, Alexandria, and Constantinople. Of its present state (Antakia, a town not one-third of its ancient size) a view is given in C. and H., where also, edn. 2, vol. i. pp. 149 ff., is a minute and interesting description of the city and its history, ancient and modern. See also Mr. Lewin’s Life and Epistles of St. Paul, vol. i. p. 108 ff. (Principally from Winer, Realw.)

Fuente: Henry Alford’s Greek Testament

Act 11:19-26 . Further spread of the Gosael to Antioch.

Fuente: The Expositors Greek Testament by Robertson

Act 11:19 . , cf. Act 8:4 . introduces a general statement, whilst (Act 11:20 ) marks a particular instance. .: “about Stephen” A. and R. V. (best); somerender “against Stephen,” and others “post Stephanum”. See also critical note.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 11:19-26

19So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone. 20But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus. 21And the hand of the Lord was with them, and a large number who believed turned to the Lord. 22The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch. 23Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; 24for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord. 25And he left for Tarsus to look for Saul; 26and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers; and the disciples were first called Christians in Antioch.

Act 11:19-30 These verses seem to be a historical flashback and a theological summary. They connect to Act 8:4.

Act 11:19 “those who were scattered because of the persecution” We have several early examples of these persecutions in Acts (cf. Act 5:17 ff; Act 6:8-15; Act 8:1-3; Act 9:1-2). Stephen’s understanding of the radical implication of the gospel forced all the Jewish believers in Palestine to reassess their faith and the purpose of the gospel.

“Antioch” Antioch was the third largest city of the Roman Empire after Rome and Alexandria. It was the capital of Syria and it had a large Jewish population. It was well known for its university life and its sexual immorality. It was also famous worldwide for its chariot racing. It will become a major center of Christianity!

“speaking the word to no one except to Jews alone” This shows that the early church was not certain whether preaching to the Gentiles was appropriate. The conservatives would quote the words of Jesus in Mat 10:5, while the visionaries would quote Mat 28:18-20 or Act 1:8. This theological issue will resurface in Acts 15.

Act 11:20 “men of Cyprus and Cyrene” These are the same Greek-speaking Jewish believers as in Acts 6-8, who began to preach the universal implications of the Christian gospel in Jerusalem. Barnabas was also from this geographical area.

“to Greeks” This word (Helln) normally refers to Gentiles (cf. Act 14:1; Act 16:1; Act 16:3; Act 18:4; Act 19:10; Act 19:17; Act 20:21; Act 21:28). However, in Act 17:4 it refers to Gentiles who were connected to the synagogues (God-fearers), but not members (i.e., proselytes).

The question is, “Who is Luke referring to as being preached to.”

1. Greek-speaking Jews as in Act 6:1; Act 9:29 (Hellnists)

2. Gentiles related to the synagogue (Helln)

3. full Gentiles (cf. TEV, NJB)?

With all the commotion this caused, possibly the term refers to those who spoke Greek; some might be Jews of the Diaspora, and others full Gentiles.

“preaching the Lord Jesus” This is a present middle participle of the verb from which we get the English term “evangel” and evangelism.” Their message was not about OT laws and procedures, but about Jesus of Nazareth as the Messiah (see Special Topic at Act 2:31)!

Act 11:21 “the hand of the Lord was with them and a large number who believed turned to the Lord” This is another summary statement of the great movement of God through evangelistic preaching. Finally Act 1:8 was being fulfilled (cf. Act 11:24 b).

This is an OT idiom for the acknowledgment of YHWH’s presence and power for the accomplishing of His purpose in human activity (cf. 2Sa 3:12).

It is interesting to note that the term “Lord” (Kurios) is used in the first of this verse to refer to YHWH (cf. LXX Exo 3:14; 2Sa 3:12; Isa 59:1, see Special Topic at Act 1:6). However, in the latter part of the verse it is used to refer to Jesus Christ. This transference of titles is a common literary technique of the NT authors to assert the deity of Jesus. Notice where Paul quotes Ot texts referring to YHWH and applies them to Jesus (i.e., Rom 10:13; 1Co 2:16; Php 2:10-11).

The “hand of the Lord” is an OT anthropomorphic idiom (see special Topic at Act 2:33). YHWH is an eternal spirit present through time and creation. He does not have a physical body. However, the only vocabulary humans have to speak of anything personal is physical, human terms. We must remember the limits of fallen, temporal, earth-bound human language. It speaks of the spiritual realm in metaphors, analogies, and negations. It expresses truth, but in non-exhaustive ways. God is far greater than our ability to know and express. He communicates truly to us, but not exhaustively. We can trust the Bible as God’s self-revelation, but we must realize God is greater still! Human language both reveals and limits!

SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)

Act 11:22 “Barnabas” Barnabas is a major figure in the book of Acts (cf. Act 4:36-37; Act 9:27). His name is used in the sense of encourager, which is obvious in Act 11:23. The church in Jerusalem was still uncomfortable about Gentile inclusion! See Special Topic at Act 4:36.

Act 11:23 It is interesting to notice that when Barnabas saw the active presence of God’s grace through the Spirit, he encouraged all of them to remain in faith (cf. Act 14:22). This clearly shows the need for diligence on the part of God’s people for purposeful perseverance (see Special Topic at Act 14:22). The Jews and the church were very concerned about the immoral cultural context of paganism. The gospel was not only a free gift of salvation, but a call to godliness (cf. Mat 5:48; Rom 8:28-29; 2Co 3:18; Gal 4:19; Eph 4:1; 1Th 3:13; 1Th 4:3; 1Pe 1:15). God wants a people who reflect His character to a lost world. The goal of Christianity is not only heaven when we die, but Christlikeness now so that others may come to faith in Christ!

Act 11:24 “he was a good man, and full of the Holy Spirit and of faith” This description is very similar to the Greek-speaking Jewish believers (the seven) of Act 6:3; Act 6:5. The early church was full of men like this! Oh that it may be true of our day, our culture, our church!

Act 11:25 “And he left for Tarsus to look for Saul” This verb in the Egyptian Koine papyri (but not the LXX) implies that Saul was not easy to find. Only Luke uses this term in the NT (cf. Luk 2:44-45; Act 11:25).These silent years are apparently referred to in Gal 1:21. The exact time frame is uncertain, but it was approximately ten years.

Act 11:26 “church” See Special Topic at Act 5:11.

“he brought him to Antioch. . .the disciples were first called Christians in Antioch” At first “Christian” was a derogatory reference to believers coined by pagans. Surprisingly this is a rare term in the NT. The word’s formation (ending ianos) follows the pattern of the formation of a term for those who support and follow; Herod (and his family) are called “Herodians” (cf. Mar 3:6; Mar 12:13; Mat 22:16). Its use in this Hellenistic environment shows how the title for Messiah (Hebrew) translated Christ in Greek has become a name for Jesus’ followers (Christians).

In this Hellenistic setting, it is possible that the term was given by governmental officials to differentiate Jews from believers.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Wow they = They in deed therefore.

scattered abroad. Greek. diaspeiro. See note on Act 8:1.

upon = from. Greek. apo.

persecution. Greek. thlipsis. See note on Act 7:10.

arose = came to pass.

about = over, or upon. Greek. epi. App-104.

Antioch. The capital of Syria, about sixteen miles from the sea. Seleucia was its port.

preaching = speaking. Greek. laleo, as in verses: Act 11:14, Act 11:15.

none = no one. Greek. medeis.

but = except. Greek. ei me.

Jews = Seed of Abraham.

Fuente: Companion Bible Notes, Appendices and Graphics

19-30.] THE GOSPEL PREACHED ALSO IN ANTIOCH TO GENTILES. BARNABAS, BEING THEREUPON SENT BY THE APOSTLES FROM JERUSALEM, FETCHES SAUL FROM TARSUS TO ANTIOCH. THEY CONTINUE THERE A YEAR, AND, ON OCCASION OF A FAMINE, CARRY UP ALMS TO THE BRETHREN AT JERUSALEM. Our present section takes up the narrative at ch. Act 8:2; Act 8:4. In Act 11:19-21 it traverses rapidly the time occupied by ch. Act 9:1-30, and that (undefined) of Sauls stay at Tarsus, and brings it down to the famine under Claudius.

Fuente: The Greek Testament

Act 11:19. , concerning Stephen) The violence against Stephen was in continuation directed towards others.- , passed on [through] to, travelled as far as) So too Act 11:22. They preached the Gospel also in the nearer places.-, , , to Phenice, and Cyprus, and Antioch) Phenice was to the north; Cyprus, to the west; Antioch, to the east.-, to Jews) Such as were themselves scattered abroad [just as these Christian Evangelists, Act 11:19].

Fuente: Gnomon of the New Testament

Act 11:19-21

CHURCH IN ANTIOCH FOUNDED

Act 11:19-21

19 They therefore that were scattered abroad-Luke, the historian, here picks up the thread of events where he left it in Act 8:1. All the thousands of disciples that had been converted at Jerusalem were scattered abroad except the apostles; the persecution of the church began with the martyrdom of Stephen, and some of those who were scattered abroad went as far as Phoenicia, and Cyprus, and Antioch. These, however, preached the gospel to none save only to Jews. The persecution which followed the death of Stephen had a twofold effect: (1) the dispersed disciples preached Christ and established churches within Palestine; (2) churches were established beyond Palestine, Phoenicia was a district, about a hundred twenty miles long and fifteen miles broad, which lay to the north of Palestine on the shores of the Mediterranean, and on the slopes of Lebanon; its chief cities were Tyre, Sidon, and Tripolis; it formed a part of the Roman province of Syria. The gospel was preached and churches were established in Phoenicia. (Act 21:1-4 Act 27:3.) Cyprus was a large and fertile island nearly opposite Antioch, while Antioch was the capital of the Roman province of Syria; it was situated on the Orontes River, about sixteen miles from the sea, with Seleucia for its seaport.

20 But there were some of them, men of Cyprus and Cyrene,-Here we have a contrast with those who preached the gospel to none save only to Jews, as there were some of them who were scattered abroad, who, when they were come to Antioch, spake unto the Greeks also. The best authorities consider the Greeks here as meaning the Gentiles; however, some authorities understand it to mean Grecian Jews. (Act 6:1.) These men from Cyprus and Cyrene were Hellenists, Greek-speaking Jews, who, having lived abroad, had learned to speak the Grecian language; however, they spoke unto the Greeks. Hellenists is used to mean those Jews who had been abroad and spoke the Grecian language; but Hellenes means the Gentiles who did not become Jewish proselytes. Hence, the contrast and the new departure lie in the fact that before this the disciples sought to convert to Jesus only the Jews, including the Grecians who were Jews, but now they began to preach to the Gentiles as such. This was after the conversion of Cornelius, and probably in the year A.D. 42.

21 And the hand of the Lord was with them:-The hand of the Lord is an Old Testament phrase (Exo 9:3; Isa 59:1) and is used frequently by Luke (Luk 1:66; Act 4:28 Act 4:30 Act 13:11). This was proof that the Lord was with them in preaching the gospel to Gentiles; it also confirmed the word which was preached to them. As a result of this a great number that believed turned unto the Lord. Turn to the Lord is a common expression for Gentiles who believed on Christ. (Act 14:15 Act 15:19 Act 26:18 Act 26:20; 1Th 1:9.) A great number of Gentiles were converted ; we do not know how many, but we do know that a church was established in Antioch. Antioch now is to become the center from which the gospel is spread throughout the Gentile world, as Jerusalem was the center of preaching the gospel to the Jews.

Fuente: Old and New Testaments Restoration Commentary

Knitting Together the Church

Act 11:19-30

The development of Gods plan is still further disclosed in the events recorded in this section, which describe the same phenomenon of Gentile conversion, but in different circumstances. In this case, it was not an Apostle that was Gods chosen instrument, but a few unknown and unrecognized disciples, who were fleeing north from persecution, and had reached the gay, volatile city of Antioch. The hand of the Lord was with them, as it certainly had been with Peter, and large numbers of converts were gathered into a church. In this instance, also, the mother church felt bound to make inquiry, so they sent forth Barnabas, Act 11:22.

Barnabas was a good man, and his unaffected piety enabled him to recognize at once that this movement was of God. All the signs of true conversion were present. He saw undoubted evidence of the grace of God, and pleaded with the new converts for tenacity and constancy. The secret of perseverance is in the phrase to cleave unto the Lord, Act 11:23. In addition to the other beautiful traits of his character, we must add the spirit of tender brotherhood that carried Barnabas to Tarsus to find Saul.

Fuente: F.B. Meyer’s Through the Bible Commentary

34. “THE DISCIPLES WERE CALLED CHRISTIANS”

Act 11:19-30

Acts 11 is a turning point in the history of the early church. The church at Antioch, established under the ministry of Barnabas (Act 11:22-24), was the first gospel church to be established among the Gentiles. Paul and Barnabas labored together in Antioch for about a year. During that time the church grew enormously. The church at Jerusalem was no longer the center of evangelism. When that church was on the decline, when the time had come for the gospel to be carried to the Gentile world, God raised up this church at Antioch. It took up the banner of gospel truth and held it high for five hundred years until the entire city was destroyed by an earthquake in 526. It was this church which sent out the first missionaries (Paul and Barnabas – Acts 13) to proclaim the gospel to the world. Before they were done, these two men carried the gospel to the entire civilized world. The events at Antioch recorded in these verses and the lessons here taught and illustrated by the Spirit of God may be summarized by four statements.

First, BY THE ARRANGEMENT OF HIS WISE AND GOOD PROVIDENCE GOD GRACIOUSLY CAUSED HIS ELECT TO HEAR THE GOSPEL AT THE TIME HE HAD APPOINTED WHEN HE WOULD SAVE THEM. God has a purpose in everything he does, and his purpose is always good. The Lord God sent persecution to his church at Jerusalem so that he might be gracious to his chosen among the Gentiles (Compare Act 8:1-4; Act 11:19; Rom 8:28). At the time of love God will cause his chosen ones to hear the gospel and believe (Eze 16:8; Psa 65:4).

These believers who were greatly afflicted by God’s hand of providence were yet obedient to him. Though they were persecuted, they went everywhere “preaching the Lord Jesus” (Act 11:20). In the midst of trouble and sorrow they were faithful witnesses. Though they could not have understood the purpose of God in their trials, they did understand their responsibility and faithfully performed it. “And the hand of the Lord was with them” (Act 11:21). God never forsakes his own (Isa 41:10-14). Our heavenly Father does not always tell us what he is doing, but he assures us that all he is doing is for our good, the good of his elect in general, and his own glory. As the result of the persecution at Jerusalem the gospel was preached at Antioch, “and a great number believed and turned unto the Lord.”

Second, THE LORD GAVE HIS CHURCH AT ANTIOCH PASTORS ACCORDING TO HIS HEART, WHO FED THE SAINTS WITH KNOWLEDGE AND UNDERSTANDING (Act 11:22-26; Jer 3:15). First, he sent Barnabas to them, “a good man,” generous, charitable, and kind, “full of the Holy Ghost” (Eph 4:18-21), and “full of faith”. He believed God and had proven himself faithful to God. Barnabas served the church of God wherever he was needed, with everything he had, long before he was sent out to preach the gospel. He was not a novice, but a man of proven faithfulness. Let no man be sent into the work of the gospel ministry who has not been proven as a faithful man (1Ti 3:1-6; Tit 1:6-9). This faithful pastor rejoiced in the grace of God upon his people and “exhorted them all, that with purpose of heart they would cleave unto the Lord” (Act 11:23). Then Barnabas went to Tarsus and persuaded Paul to come to Antioch to help him in the work. As stated before, they labored together as a pastoral team at Antioch for a full year (Act 11:25-26).

Third, THROUGH THE FAITHFUL MINISTRY OF THESE TWO GOSPEL PREACHERS GOD SAVED MANY, AS IT PLEASED HIM (Act 11:20-21; Act 11:24). This is God’s method of grace (Rom 10:17; 1Co 1:21; Jas 1:18; 1Pe 1:23-25). God has a people in this world whom he will save: his elect, his redeemed! At the time appointed, God will cause his chosen to hear the gospel. And he will give them life, faith, and repentance through the preaching of the gospel, by the power of his Holy Spirit.

Fourth, “AND THE DISCIPLES WERE CALLED CHRISTIANS FIRST AT ANTIOCH” (Act 11:26-30). Until this time the Christian religion had been looked upon as a sect of Judaism, like the Pharisees and Sadducees. The early believers were Jews. They were circumcised. They lived among the Jews. They kept the Mosaic feasts, holy days, rituals, and ceremonies, and worshipped in the temple and in synagogues. The trappings of legal worship were not dropped, or destroyed all at once (Heb 8:13). But something new, something totally different happened at Antioch. These converts were not Jews, but Gentiles. They had no background in Judaism and no relationship to the Mosaic law. They had lived as pagans, idolaters, who engaged in the most godless, vile lifestyles imaginable. Among these people God was pleased to raise up a church. Vile Gentiles had been given repentance and faith in Christ. They became followers of Christ. And their pagan neighbors invented a new name to describe this strange group of people. They called them “Christians”. What does that name mean? A Christian is a person, like Christ, anointed of God (1Jn 2:27). As an Augustinian is one who follows Augustine, so a Christian is one who follows Christ. As a baker is one whose business is baking, so a Christian is one whose business is Christ. A Christian is a voluntary slave to Christ in his household.

There was something about the believers at Antioch which caused their neighbors and relatives to look upon them with scorn, and say with contempt and derision, “They are Christians!” What was it? What made these people so unique, so different? It was not their dress, their speech, their diet, or even their social life that made them peculiar. If we carefully study the usage of this word “christian” here and the other two places where it is found in the Bible (Act 26:28; 1Pe 4:16), six things will become obvious.

1. A Christian is a person who believes on the Lord Jesus Christ as he is revealed in the gospel (Act 11:20-21; Act 26:28). Believing the gospel message, we trust ourselves to the hands of Christ. We believe the gospel; but we trust Christ alone for salvation, eternal life, and everlasting acceptance with God.

2. A Christian bows to Christ as his Lord and King (Act 11:21). Faith surrenders to the claims of Christ as Lord and willingly resigns to his rule (Luk 14:25-33).

3. A Christian is one who with purpose of heart cleaves unto the Lord (Act 11:23). Believers persevere in faith. They cling to Christ, saying, “Lord, to whom shall we go” (Joh 6:68). We have no other hope.

4. A Christian is one who assembles with God’s people in the name of Christ (Act 11:26). Sheep are social creatures. Goats roam alone! Believers identify themselves with Christ and one another in baptism (Rom 6:4-6), gather together in worship (Heb 11:26), break bread in sweet communion (1Co 11:24-28), and are united in the cause of Christ.

5. A Christian is one who walks in love with his brethren (Act 11:27-30). God’s people love each other. “He that loveth not knoweth not God” (1Jn 4:8; 1Jn 5:1).

6. A Christian is one who patiently bears suffering and reproach for the glory of God (1Pe 4:16). They follow the example of Christ even in the things they suffer (1Pe 2:21).

Fuente: Discovering Christ In Selected Books of the Bible

Phenice

Phoenicia.

Fuente: Scofield Reference Bible Notes

they: Act 8:1-4

Phenice: Act 15:3, Act 21:2

Cyprus: Act 4:36, Act 13:4, Act 15:39, Act 21:16

Antioch: Act 11:26, Act 15:22, Act 15:35

to none: Act 3:26, Act 13:46, Mat 10:6, Joh 7:35

Reciprocal: Zec 10:9 – sow Mat 22:4 – other Mar 2:2 – and he Luk 10:2 – the Lord Act 8:4 – General Act 8:14 – when Act 10:36 – word Act 14:7 – General Act 14:26 – to Antioch Act 18:22 – he went Act 21:3 – Cyprus Act 27:4 – Cyprus Phi 1:12 – rather 1Th 2:14 – even

Fuente: The Treasury of Scripture Knowledge

9

Act 11:19. This subject is mentioned in chapter 8:1, 4, but the places are not named in that passage. To the Jews only. That was because they had left Jerusalem before the Gentiles had been accepted into the Gospel work.

Fuente: Combined Bible Commentary

Diffusion of the Gospel along the Phoenician Coast, in Cyprus, and at Antioch, 19-21.

Act 11:19. They which were scattered abroad upon the persecution that arose about Stephen.

The most obvious remark here is, that that which appeared an irreparable calamity to the Church, became the direct means of diffusing Christianity in new regions. His martyrdom, in fact, led immediately to the first preaching of the Gospel to Pagans, after the conversion of Cornelius; and a wide diffusion of blessing, in consequence of a great calamity, has been the experience of the Church on many occasions since, it is not, indeed, certain that this wider missionary work was not anterior to that great conversion. The order of time in this matter is, in fact, of no great consequence. It is more important to note that the two occurrences were independent of one another, while they both converged to one great result. It is with the progress of Revelation as with the progress of Science. When a signal manifestation of new truth is at hand, there are commonly preludes and preparations in more places than one. Inspiration and Induction are, indeed, strongly contrasted with one another; but the following words of the late Dr. Whewell may, without irreverence, be quoted in illustration of the matter before us: Such epochs have been preceded by a period, which we may call their Prelude, during which the ideas and facts on which they turned were called into action;were gradually evolved into clearness and connection, permanency and certainty; till at last the discovery which marks the Epoch, seized and fixed for ever the truth which till then had been obscurely and doubtfully discerned (History of the Inductive Sciences, Act 1:13).

Phenice (). This is the same district as that which is termed Phenice in Act 15:3 and Phoenicia in Act 21:2, and is, of course, to be carefully distinguished from the Phenice () of Act 27:12, which word ought to be differently pronounced. It is to be regretted that they appear in the same form in the Authorised Version. Both geographical terms were doubtless derived from the prevalence of the palm-tree: and this tree appears on some of the coins of Tyre and Sidon, which were the principal towns along the Phoenician coast. This coast district is hemmed in by the line of Lebanon and by the sea, and was sometimes termed , or Phoenice maritima. It was about 120 miles long and about 20 broad. A good Roman road along this coast made the communication easy between Antioch and Judaea. The stations are given in the Antonine Itinerary and the Jerusalem Itinerary (see Wesselings Vetera Romanorum Itineraria, pp. 149, 582).

Cyprus. The first mention of this island in the Acts of the Apostles is in Act 4:36, where it is named as the birthplace of Barnabas. It is mentioned again in the next verse of this chapter, and again in Act 13:4, Act 21:3, Act 21:16, and Act 27:4. Recent events give a curious interest to the frequent occurrence of the name of Cyprus in this book. It is worthy of notice, too, that in every case it occurs quite naturally in the narrative, and in its true geographical connection.

Antioch. Here first appears a name of vast consequence in the early history of Christianity, and in the subsequent history of the Church (see note on Act 11:26).

Preaching the word to none, but unto the Jews only. A question might be raised here as to whether here is the antithesis to or to (see note on the next verse). The former is undoubtedly more according to usage than the other. However this may be, the mere fact that St. Luke throws in this clause, shows his deep sense, and calls his readers to a deep sense, of the importance of what is coming.

Fuente: A Popular Commentary on the New Testament

THE CHURCH AT ANTIOCH

By connecting the first verse of this lesson with Act 8:4, it will be seen that all intervening is a parenthesis, an important one indeed, but making it necessary now to return to the martyrdom of Stephen for a new start. Be sure to consult a map for the localities in Act 11:19-20. Antioch, now coming into prominence as the headquarters of the Gentile church, was a beautiful and influential city, but luxurious and immoral. It was founded about 300 B.C. Sauls great life work really begins here (Act 11:25), and here also the name of Christianity takes its rise (Act 11:26). Antioch is said to have been famous for its witty epigrams, and it is thought that such was the origin of the name Christian. The church there was richer in this worlds good than at Jerusalem, which enabled the Christians to show the beautiful spirit of Act 11:29.

Another parenthesis meets us at chapter 12, the closing verse of which brings us back to Antioch. Chapter 12 is of events in Jerusalem, the martyrdom of James by Herod, the imprisonment and deliverance of Peter, and the fate of the wicked king.

To begin with the last-named. Four Herods are mentioned in the New Testament, Herod the Great who killed the innocents in Bethlehem, Herod who killed John the Baptist, this Herod, and him before whom Paul stood later on.

The story of this, the second persecution of the church is told in Act 12:1-5. The James here mentioned was the one honored by our Lord on the Mount of Transfiguration, and in Gethsemane. See also the memorable circumstance in Mat 20:23. Peter was now the only apostle remaining in Jerusalem. The four quaternions, sixteen soldiers, to keep him suggest that the enemies of the church in Jerusalem had not forgotten his earlier deliverance (chap. 4).

The story of the present deliverance is told in Act 12:6-17, and is so plain we need not dwell upon it.

The judgment on Herod (Act 12:18-23), suggests to some the presumption and fate of the Antichrist, who also will persecute the Jewish saints, claim divine honors and assume the place of God (2Th 2:3-8).

In Act 12:24-25 Barnabas and Saul have returned from their mission of bearing the alms of Antioch to Jerusalem and have brought John Mark with them.

It is now that Antioch comes to the front as the second great center of Christianity, and with it Paul, no longer called Saul, the great apostle to the Gentiles. The time is supposed to be toward the spring of A.O. 46. Act 13:1-3 tell the story. Five names are given, one of them very prominent in social circles Manaen, a foster-brother of Herod. Note the phrase they ministered to the Lord. How? Just by quiet worship. And, oh! who can measure the results to the church and to the world that came of it! What a contrast with the present day movements of one kind and another, the banquets, conventions, newspaper advertisings, photos, and whoop em up song services, to say nothing of meetings for the so-called deepening of the spiritual life. The simplicity of ministering to the Lord strikes us here, and the circumstance that He Himself is present to guide into large things through the voice of His Spirit, Who can be recognized by all who are holy enough and quiet enough to hear.

The laying on of hands in this case is hardly identical with modern ordination, but simply the testimony of the church to the genuineness of the call that had been received, and their outwardly expressed fellowship and identification with the two who had thus been set apart by the Holy Spirit. This is the way all true missionary work should begin, and the only way to insure a blessing.

QUESTIONS

1. With what earlier event is this lesson connected?

2. Have you located the cities on the map?

3. What do you know about Antioch?

4. To what locality do the events of chapter 12 belong?

5. Name these events.

6. Identify the different Herods.

7. Identify James, the first of the apostles to suffer martyrdom.

8. Of Whom may this Herod be taken as a type, and in what particular?

9. At what date did the great work of missions to the Gentiles begin?

10. What is here meant by ministering to the Lord?

Fuente: James Gray’s Concise Bible Commentary

Observe here, 1. That Antioch becomes the Jerusalem of the Gentile Christians: That is, the chief place whither the Gentile converts resorted; as Jerusalem, before the dispersion by persecution, was resorted to by the Jews, and made the principal seat of their residence.

Observe, 2. How God over-ruled the persecution and aspersion occasioned by St. Stephen’s death for disseminating and scattering the gospel as far as Antioch, Act 11:19. “They which were scattered abroad upon the persecution that arose about Stephen travelled as far as Antioch, preaching the word.” Thus has the blood of the martyrs all along been the seed of the church, and what the devil and his instruments have designed for the extirpation, God has constantly over-ruled for the propagation of the gospel.

Observe, 3. The great success which the ministers and ministry of the gospel had at Antioch: “The hand of the Lord was with them, and a great number believed.”

By the hand of the Lord, is meant the power and assistance of the Lord, which did accompany them in dispensing of his word, and enable them to work miracles for the confirmation of it. The hand is the organ or instrument of working in man. When it is attributed to God, it denotes his power and help: The hand of God was manifested in the miracles which they wrought, and in faith and conversion, which the sight of those miracles produced.

Learn hence, That faith and conversion are wrought by the hand of the Lord; they are his work: Study and endeavour is the minister’s, the blessing and success is God’s; when he takes the sword of the Spirit into the hand of the Spirit, then shall it work wonders.

Observe, 4. How the joyful tidings of the success of the gospel at Antioch, being heard and understood by the apostles that remained at Jerusalem, they sent Barnabas to confirm the new converts at Antioch in the Christian faith.

Learn thence, That the news of any sinner’s, much more of many sinners, conversion unto God, by the preaching of the gospel, is matter of great delight and rejoicing to the ministers of Christ.

Observe, 5. The holy and honourable character which the Spirit of God gives of Barnabas; “he was a good man and full of the Holy Ghost, and of faith; and much people were added unto the Lord.” By a good man, is meant a kind and charitable man: he having actually sold his estate, and laid it at the apostles’ feet, for the benefit of the poor, as Act 4:36-37, informs us; and his good works accompanyhing his good preaching, his good life seconding his sound doctrine, was a great mean of the conversion of so many, and that much people were added to the Lord.

Observe lastly, The holy exhortation which Barnabas gave these new converts at Antioch: “He exhorted them, that with purpose of heart they would cleave unto the Lord;” That is, with a firm and fixed resolution of will keep close to the profession of the truth of Christ, whatever tribulation or distress they might meet with. Young converts need exhortation and counsel, to establish and confirm them in the faith of the gospel, and to encourage them to hold fast to Christ.

Fuente: Expository Notes with Practical Observations on the New Testament

Barnabas Goes to Antioch to Encourage Young Converts

Ash reports that Antioch was the world’s third largest city at that time, trailing only Rome and Alexandria. Luke reported that those scattered by the persecution at the time of Stephen’s death went over a large area preaching the word, but only to Jews. However, the men of Cyprus and Cyrene preached the gospel to Gentiles in Antioch as well. That the Lord was with them could not be denied by anyone since a large number “believed and turned to the Lord.”

When word of the events in Antioch reached the church in Jerusalem, they sent Barnabas. He encouraged all the young followers of the Lord to commit themselves to the Lord. The goodness of Barnabas, coupled with his faith and the workings of the Holy Spirit had the further effect of a great many more people being added to the church. He then went to Tarsus to bring Paul back to help in this rich work. Together, they worked with the church in Antioch for a year and were able to teach a large number of people. The disciples, or learners, in the city of Antioch were the first to wear the name Christian. This seems to be the fulfillment of God’s promise to give his people a new name after Gentiles had seen God’s righteousness and kings had seen his glory ( Act 11:19-26 ; Isa 62:2 ). How appropriate that they would now be designated as followers of the Christ, or anointed King (compare Act 26:28 ; 1Pe 4:16 ).

Fuente: Gary Hampton Commentary on Selected Books

Act 11:19-21. Now they which were scattered abroad Luke here resumes the thread of his narration in the very words wherewith he broke it off, chap. Act 8:4; travelled as far as Phenice To the north; Cyprus To the west; and Antioch To the east; preaching the word to none but the Jews only Not being at all apprehensive that the Gentiles were to share the blessings of it. And some of them Who bore a part in this work; were men of Cyprus The island so called; and of the province of Cyrene in Africa; which when they were come to Antioch Then the capital of Syria, and, next to Rome and Alexandria, the most considerable city of the empire; spake unto the Grecians Here, instead of , Hellenists, the Alexandrian manuscript, which is favoured by the Syriac, and some other ancient versions, reads , Greeks; which reading common sense would require us to adopt, even if it were not supported by the authority of any manuscript at all; for as the Hellenists were Jews, there would, in the common reading, be no opposition between the conduct of these preachers and those mentioned in the preceding verse. Here, undoubtedly, we have the first account of the preaching of the gospel to the idolatrous Gentiles: for it is certain there is nothing in the word rendered Greeks, to limit it to those that were worshippers of the true God, such as all those were to whom it had hitherto been preached; nor is there the least hint in the New Testament of the two different periods that some speak of, in the first of which they suppose it was preached only to those called proselytes of the gate, and in the second to those who were before idolaters. It is well known, that as the Greeks were the most celebrated of the Gentile nations near Judea, the Jews called all the Gentiles by that general name. Doddridge. And the hand of the Lord That is, the power of his Spirit; was with them Crowning their pious labours with success; and a great number Of the Gentiles, who were before idolaters, were so effectually enlightened and wrought upon by their discourses and miracles, that they believed in the one living and true God, and in Jesus Christ whom he had sent; and turned unto the Lord Dedicated themselves to the service of God through him, with an humble dependance on his merits and Spirit.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

19. The scene of the narrative is now about to change to another Roman province, and to the city of Antioch. Preparatory to this transition, the historian glances back over a period of several years, to the dispersion of the Jerusalem Church. He had made that event his point of departure in rehearsing the labors of Philip and the early history of Saul, and now, with a degree of system in his arrangement which should not be overlooked, he starts again at the same point to sweep over another part of the wide field before him. (19) “Now they who were scattered abroad from the persecution which arose about Stephen, traveled as far as Phenicia, and Cyprus, and Antioch, speaking the word to none but Jews.” From this we learn that while Philip was preaching in Samaria, and Saul in Damascus and Arabia, others of the brethren were spreading the truth into Phenicia, the island of Cyprus, and Antioch in Syria. Thus the knowledge of salvation was sounded out from Jerusalem simultaneously into all the surrounding provinces.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

THE GENTILE GOSPEL PREACHED IN PHOENICIA, CILICIA AND SYRIA BEFORE PETER PREACHED IT AT THE HOUSE OF CORNELIUS

19-24. While the above is true, yet it was necessary for Peter, responsive to his heavenly vision and the call of the Holy Ghost, to go to Caesarea and there, in the home of a prominent Roman officer, to actually unfurl the banner and throw wide open the door of free gospel grace to the Roman Empire, then embracing the known world, and represented by Cornelius, thus positively and finally ignoring the restrictions of Jewish exclusiveness as well as the circuitous route of Israelitish proselytism, thus authenticating, in the very action of the same senior apostle, who had inaugurated the Pentecostal dispensation to the Jews, also the equal rights and privileges of the Gentiles. However, we see that these Cyprian and Cyrenean men had, some years previously, been preaching the gospel to the Greeks, i. e., the Gentiles in these north countries.

Fuente: William Godbey’s Commentary on the New Testament

Act 11:19-26. Another Account of the Early Gentile Mission. Antioch.This connects with Act 8:2. It was the Hellenists at Jerusalem, whose mouthpiece Stephen was, who were driven away at his death. There, they were scattered over Juda and Samaria; here, they go further, to Cyprus and Antioch, but preach to Jews only. Some of them, however, men of Cyprus, as Barnabas was, and of Cyrene in N. Africa (cf. Lucius of Cyrene, Act 13:1) took the further step, when they came to Antioch, of addressing the Greeks, not the Hellenists as in AV (Grcians, cf. RVm Grecian Jews), which would mean the Greek-speaking Jews, but the Greeks who were not Jews (p. 768). To them they preached the Lord Jesus. The title Lord is used here with accuracy. It is not much used in Ac. where the history is on Jewish ground; other titles were there thought of for Jesus; Christ, the Servant, and once the Son of God. The title which offered itself most readily for Him in Gentile lands was Lord. The Roman emperor is Lord, as Oriental monarchs had been, and no title expressed more readily the entire devotion that was due to Jesus. (See RTP, x. 313; Morgan, Religion and Theology of Paul, pp. 46ff.)

Antioch, the capital of Syria, was the third city of the empire, a centre of art and science, and had a large Jewish population. Now it becomes the capital of Gentile Christianity.

Act 11:21. The growth of the Church is noted as elsewhere (Act 5:14, Act 8:6; Act 8:12); here it means not only that the number grew larger but that converts of a new order were added.

Act 11:22. The Mother Church hears of the new step, (Act 8:14, Act 11:1) and sends an envoy to the spot. Barnabas is chosen for this; a Cyprian, he was interested in the doings of Cyprians (Act 11:20) and he stood well at Jerusalem; the apostles had given him his new name (Act 4:36). He saw nothing to disapprove of; his counsel to all, Jewish Christians and Gentile Christians alike, was that they should uphold their common cause, cleave to the Lord.

Act 11:24. a good man: i.e. thorough, efficient; cf. the character of Joseph (Luk 23:50), and of Stephen (Act 6:8).much people: lit. a considerable number; they might be Jews or Gentiles.

Act 11:25. D and other early authorities read: and hearing that Saul is at Tarsus he went out to seek for him; and on meeting him he urged him to come to Antioch.Tarsus: for the geographical position of Tarsus, its connexion with the interior of Asia Minor, and its changeful history, see Ramsay, Cities of St. Paul, also pp. 768, 805. Tarsus had a notable school of philosophy, and if Paul had attended its lectures he would have heard Stoicism ably set forth. Nor could he fail to be acquainted with the orgiastic cults which formed the living religion of Asia Minor. But he would devote himself to the studies of his own race while he lived at home. Cf. Bhlig, Die Geisteskultur von Tarsos im augusteischen Zeitalter, 1913.

Act 11:26. At Antioch Barnabas and Saul went to the church meetings. The name Christian may have come into use first at Antioch, at a somewhat later time. The word does not occur otherwise in NT except in Act 26:28 and 1 P. (1Pe 4:16), which is a post-Pauline work. The followers of Christ would at first be confounded with the Jews, with whom they had so much in common; the name Christians would be applied to them by the Gentiles when their difference from the Jews became clearly apparent; it is regularly formed like the names of sects or parties, Herodians, Csarians, Valentinians, etc.

Fuente: Peake’s Commentary on the Bible

Verse 19

Phenice; Phenicia, a country north of Galilee.–Cyprus; a large island in the Mediterranean.–Antioch; a very wealth and populous city, in Syria, which became, from this time, one of the most important centres of operation occupied by the Christians.

Fuente: Abbott’s Illustrated New Testament

11:19 {3} Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and {a} Antioch, preaching the word to none but unto the Jews only.

(3) The scattering abroad of Jerusalem is the cause of the gathering together of many other churches.

(a) He speaks of Antioch which was in Syria and bordered upon Cilicia.

Fuente: Geneva Bible Notes

3. The initiatives of the Antioch church 11:19-30

The scene now shifts to Antioch of Syria. It was a very significant town because from there the church launched its major missionary offensives to the uttermost parts of the earth. Luke recorded events in the early history of this church because of its significant initiatives. The disciples in Antioch reached out to Gentiles with spiritual aid, and they reached out to their Jewish brethren in Jerusalem with material aid.

"With the ratification by the Jerusalem mother church of Peter’s action in admitting the first group of Gentiles into the Church as his preface, Luke now launches into the main theme of the book of Acts-the expansion of the Church into the whole Gentile world. Again he emphasizes the part played by anonymous believers in spreading Christianity." [Note: Neil, p. 143.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The spiritual initiative of the Antioch church 11:19-26

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Luke’s reference back to the persecution resulting from Stephen’s martyrdom (Act 7:60) is significant. It suggests that he was now beginning to record another mission of the Christians that ran parallel logically and chronologically to the one he had just described in Act 8:4 to Act 11:18. [Note: Longenecker, p. 400; Kent, p. 97.]

Luke had already pointed out that as a result of Stephen’s execution the gospel had spread throughout Judea and Samaria (Act 8:4). Now we learn that it was that event that also led to its being taken to the uttermost parts of the earth. While Philip went to Samaria, other refugees went to the country of Phoenicia north of Caesarea, the island of Cyprus (cf. Act 4:36; Act 21:16), and the city of Antioch. Those disciples, who were Jews, were evangelizing other Jews exclusively.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)