Acts 11
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Acts 11
Peter Defends God's Work Among the Gentiles
1And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
Jamieson-Fausset-Brown
CHAPTER 11
Ac 11:1-18. Peter Vindicates Himself before the Church in Jerusalem for His Procedure towards the Gentiles.
1-11. the apostles and brethren ... in Judea--rather, "throughout Judea."
CHAPTER 11
Ac 11:1-18. Peter Vindicates Himself before the Church in Jerusalem for His Procedure towards the Gentiles.
1-11. the apostles and brethren ... in Judea--rather, "throughout Judea."
The Pulpit Commentary
Now for and, A.V.; the brethren for brethren, A.V.; also had for had also, A.V, We can imagine how rapidly the news of the great revolution would travel to the metropolis of Jewish Christianity, and what a stir it would maim in that community. It does not appear what view James and the other apostles took.
Now for and, A.V.; the brethren for brethren, A.V.; also had for had also, A.V, We can imagine how rapidly the news of the great revolution would travel to the metropolis of Jewish Christianity, and what a stir it would maim in that community. It does not appear what view James and the other apostles took.
2And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
The Pulpit Commentary
They that were of the circumcision. At first sight this phrase, which was natural enough in Act_10:45, seems an unnatural one in the then condition of the Church, when all the members of it were "of the circumcision," and there were no Gentile converts at all. But the explanation of it is to be found in the circumstance of St. Luke himself being a Gentile; perhaps also, as Alford suggests, in his use of language suited to the time when he wrote. It is an indication, too, of the purpose of St. Luke in writing his history, viz. to chronicle the progress of Gentile Christianity. Peter, having completed his rounds (Act_9:32), returned to Jerusalem, which was still the abode of the apostles. He was, no doubt, anxious to commune with his brother apostles upon the momentous matter of the Gentile converts; but he was at once attacked by the bigotry of the zealous Jews.
They that were of the circumcision. At first sight this phrase, which was natural enough in Act_10:45, seems an unnatural one in the then condition of the Church, when all the members of it were "of the circumcision," and there were no Gentile converts at all. But the explanation of it is to be found in the circumstance of St. Luke himself being a Gentile; perhaps also, as Alford suggests, in his use of language suited to the time when he wrote. It is an indication, too, of the purpose of St. Luke in writing his history, viz. to chronicle the progress of Gentile Christianity. Peter, having completed his rounds (Act_9:32), returned to Jerusalem, which was still the abode of the apostles. He was, no doubt, anxious to commune with his brother apostles upon the momentous matter of the Gentile converts; but he was at once attacked by the bigotry of the zealous Jews.
3Saying, Thou wentest in to men uncircumcised, and didst eat with them.
The Pulpit Commentary
Thou wentest in, etc. The circumstance of his eating with Cornelius and his friends is not expressly recorded in Act_10:1-48., but almost necessarily follows from what is there stated. It had been seized upon as the chief sting in their report by those who brought the news to Jerusalem. Observe the total absence of anything like papal domination on the part of Peter.
Thou wentest in, etc. The circumstance of his eating with Cornelius and his friends is not expressly recorded in Act_10:1-48., but almost necessarily follows from what is there stated. It had been seized upon as the chief sting in their report by those who brought the news to Jerusalem. Observe the total absence of anything like papal domination on the part of Peter.
4But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
The Pulpit Commentary
Began and expounded the matter unto them in order for rehearsed the matter from the beginning, and expounded it by order unto them, A.V.
Began and expounded the matter unto them in order for rehearsed the matter from the beginning, and expounded it by order unto them, A.V.
5I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me:
The Pulpit Commentary
Descending for descend, A.V.; were for had been, A.V.; unto for to, A.V.
The four-footed for four-footed, A.V.; heaven for air, A.V.
Descending for descend, A.V.; were for had been, A.V.; unto for to, A.V.
The four-footed for four-footed, A.V.; heaven for air, A.V.
6Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
7And I heard a voice saying unto me, Arise, Peter; slay and eat.
The Pulpit Commentary
Also a voice for a voice, A.V. and T.R.; rise for arise, A.V.; kilt for day, A.V.
Ever for at any time, A.V.
Also a voice for a voice, A.V. and T.R.; rise for arise, A.V.; kilt for day, A.V.
Ever for at any time, A.V.
8But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth.
9But the voice answered me again from heaven, What God hath cleansed, that call not thou common.
The Pulpit Commentary
A voice answered the second time out of for the voice answered me again from, A.V. and T.R.; make for call, A.V.
Thrice for three times, A.V.
A voice answered the second time out of for the voice answered me again from, A.V. and T.R.; make for call, A.V.
Thrice for three times, A.V.
10And this was done three times: and all were drawn up again into heaven.
11And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.
The Pulpit Commentary
Forthwith for immediately, A.V.; three men stood before the house in which we were for there were three men already come unto the house where I was, A.V. and T.R.; having been sent for sent, A.V.
Forthwith for immediately, A.V.; three men stood before the house in which we were for there were three men already come unto the house where I was, A.V. and T.R.; having been sent for sent, A.V.
12And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:
Jamieson-Fausset-Brown
12-18. we entered the man's house--No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.
12-18. we entered the man's house--No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.
The Pulpit Commentary
Making no distinction for nothing doubting, A.V. and T.R.; and … also for moreover, A.V. Making no distinction. The reading adopted here in the R.T. is διακρίναντα instead of διακρινόμενον in the T.R. The verb διακρίνειν in the active voice means to "make a distinction" or "difference" between one and another, as in Act_15:9. But in the middle voice διακρίνεσθαι means "to doubt" or "hesitate," as in Act_10:20. It seems highly improbable that the two passages, which ought to be identical, should thus differ, while employing the very same verb. Some manuscripts, which Afford follows, omit the clause μηδὲν διακρινόμενον altogether. These six brethren; showing that Peter had brought the brethren from Joppa (now specified as six) with him to Jerusalem to substantiate his account; a plain indication that he anticipated some opposition.
Making no distinction for nothing doubting, A.V. and T.R.; and … also for moreover, A.V. Making no distinction. The reading adopted here in the R.T. is διακρίναντα instead of διακρινόμενον in the T.R. The verb διακρίνειν in the active voice means to "make a distinction" or "difference" between one and another, as in Act_15:9. But in the middle voice διακρίνεσθαι means "to doubt" or "hesitate," as in Act_10:20. It seems highly improbable that the two passages, which ought to be identical, should thus differ, while employing the very same verb. Some manuscripts, which Afford follows, omit the clause μηδὲν διακρινόμενον altogether. These six brethren; showing that Peter had brought the brethren from Joppa (now specified as six) with him to Jerusalem to substantiate his account; a plain indication that he anticipated some opposition.
13And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;
The Pulpit Commentary
Told for showed, A.V.; the angel for an angel, A.V.; standing in his house and saying for in his house which stood and said unto him, A.V.; send for send men, A.V. and T.R. fetch for call for, A.V.
Told for showed, A.V.; the angel for an angel, A.V.; standing in his house and saying for in his house which stood and said unto him, A.V.; send for send men, A.V. and T.R. fetch for call for, A.V.
14Who shall tell thee words, whereby thou and all thy house shall be saved.
The Pulpit Commentary
Speak unto for tell, A.V.; thou shalt be saved, thou, etc., for thou and all thy house shall be saved, A.V.
Even as for as, A.V.
Speak unto for tell, A.V.; thou shalt be saved, thou, etc., for thou and all thy house shall be saved, A.V.
Even as for as, A.V.
15And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
16Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.
The Pulpit Commentary
And I remembered for then remembered I, A.V. This is a new incident not mentioned in Act_10:1-48. The reference is to Act_1:5. This saying of the Lord being thus referred to by Peter looks as if Peter might have furnished many of the particulars in the first twelve chapters to Luke.
And I remembered for then remembered I, A.V. This is a new incident not mentioned in Act_10:1-48. The reference is to Act_1:5. This saying of the Lord being thus referred to by Peter looks as if Peter might have furnished many of the particulars in the first twelve chapters to Luke.
17Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
The Pulpit Commentary
If for forasmuch … as, A.V.; unto them for them, A.V.; did also for did, A.V.; when we for who, A.V.; who for what, A.V. The saying, Who was I, that I could withstand (κωλῦσαι)? corresponds to Act_10:47, "Can any man forbid (κωλῦσαι) water?"
If for forasmuch … as, A.V.; unto them for them, A.V.; did also for did, A.V.; when we for who, A.V.; who for what, A.V. The saying, Who was I, that I could withstand (κωλῦσαι)? corresponds to Act_10:47, "Can any man forbid (κωλῦσαι) water?"
18When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
The Pulpit Commentary
And when for when, A.V.; then to the Gentiles also hath God granted for then hath God also to the Gentiles granted, A.V. The fitness of the method adopted by the Divine wisdom for effecting this first reception of Gentiles into the Church upon an equal footing with the Jews is apparent from its success in quieting the jealous prejudices of the Jews, and preserving the peace of the Church. It was still, however, long before the exclusive spirit of Judaism was quenched (see Act_15:1-41. and Gal_1:6, Gal_1:7; Gal_2:4, Gal_2:11, Gal_2:12, Gal_2:13; Gal_5:2-12; Php_3:2, etc.).
And when for when, A.V.; then to the Gentiles also hath God granted for then hath God also to the Gentiles granted, A.V. The fitness of the method adopted by the Divine wisdom for effecting this first reception of Gentiles into the Church upon an equal footing with the Jews is apparent from its success in quieting the jealous prejudices of the Jews, and preserving the peace of the Church. It was still, however, long before the exclusive spirit of Judaism was quenched (see Act_15:1-41. and Gal_1:6, Gal_1:7; Gal_2:4, Gal_2:11, Gal_2:12, Gal_2:13; Gal_5:2-12; Php_3:2, etc.).
The Church at Antioch
19Now 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.
Jamieson-Fausset-Brown
Ac 11:19-24. The Gospel Being Preached to Gentiles at Antioch Also Barnabas Is Sent Thither from Jerusalem, Who Hails Their Accession and Labors among Them.
19. they which were scattered abroad upon the persecution that arose about Stephen--and who "went everywhere preaching the word" (Ac 8:4).
travelled as far as Phenice--that part of the Mediterranean coast which, commencing a little north of Cæsarea, stretches northwards for upwards of one hundred miles, halfway to Antioch.
and Cyprus--(See on Ac 4:36). An active commercial intercourse subsisted between Phenice and Cyprus.
and Antioch--near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous proselytes. "It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East'" [Howson].
Ac 11:19-24. The Gospel Being Preached to Gentiles at Antioch Also Barnabas Is Sent Thither from Jerusalem, Who Hails Their Accession and Labors among Them.
19. they which were scattered abroad upon the persecution that arose about Stephen--and who "went everywhere preaching the word" (Ac 8:4).
travelled as far as Phenice--that part of the Mediterranean coast which, commencing a little north of Cæsarea, stretches northwards for upwards of one hundred miles, halfway to Antioch.
and Cyprus--(See on Ac 4:36). An active commercial intercourse subsisted between Phenice and Cyprus.
and Antioch--near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous proselytes. "It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East'" [Howson].
The Pulpit Commentary
They therefore that for now they which, A.V.; tribulation for persecution, A.V.; Phoenicia for Phenice, A.V.; speaking for preaching, A.V.; save only to Jews for but unto the Jews only, A.V. Scattered abroad; as in Act_8:1, to which point of time the narrative now reverts. Tribulation (θλίψις). The word in Act_8:1 for "persecution" is διωγμός. Phoenicia. "The strip of coast, one hundred and twenty miles long, and about twelve broad, from the river Eleutherus" to a little south of Carmel, as far as Dora, including, therefore, Sidon and Tyre, but excluding Ceasarea. The name was preserved in the great Tyrian colony of Carthage, as appears in the ethnic forms, Paenus, Punicus, and Paeuicus, applied to the Carthaginians. We are all familiar with the "Punic Wars," Punica fides, the 'Paenulus' of Plautus, etc. Cyprus lies off the coast of Phoenicia, in sight of it, and was very early colonized by the Phoenicians. Philo and Josephus both speak of the Jewish population in Cyprus. Antioch, £ the capital of the Greek kingdom of Syria, on the river Orontes, built by the first king, Seleueus Nicater, in honor of his father Antiochus, who was one of Alexander the Great's generals. It lay about one hundred and eighty miles north of the northern frontier of Phoenicia. There was a large population of Jews, whom Seleucus attracted to his new city by giving them equal political privileges with the Greeks. It was reckoned by Josephus to be the third city in importance of the whole Roman empire, Rome and Alexandria being the two first.
They therefore that for now they which, A.V.; tribulation for persecution, A.V.; Phoenicia for Phenice, A.V.; speaking for preaching, A.V.; save only to Jews for but unto the Jews only, A.V. Scattered abroad; as in Act_8:1, to which point of time the narrative now reverts. Tribulation (θλίψις). The word in Act_8:1 for "persecution" is διωγμός. Phoenicia. "The strip of coast, one hundred and twenty miles long, and about twelve broad, from the river Eleutherus" to a little south of Carmel, as far as Dora, including, therefore, Sidon and Tyre, but excluding Ceasarea. The name was preserved in the great Tyrian colony of Carthage, as appears in the ethnic forms, Paenus, Punicus, and Paeuicus, applied to the Carthaginians. We are all familiar with the "Punic Wars," Punica fides, the 'Paenulus' of Plautus, etc. Cyprus lies off the coast of Phoenicia, in sight of it, and was very early colonized by the Phoenicians. Philo and Josephus both speak of the Jewish population in Cyprus. Antioch, £ the capital of the Greek kingdom of Syria, on the river Orontes, built by the first king, Seleueus Nicater, in honor of his father Antiochus, who was one of Alexander the Great's generals. It lay about one hundred and eighty miles north of the northern frontier of Phoenicia. There was a large population of Jews, whom Seleucus attracted to his new city by giving them equal political privileges with the Greeks. It was reckoned by Josephus to be the third city in importance of the whole Roman empire, Rome and Alexandria being the two first.
20And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the LORD Jesus.
Jamieson-Fausset-Brown
20. some of them were men of Cyprus and Cyrene--(see on Lu 23:26); as Lucius, mentioned in Ac 13:1.
spake unto the Grecians--rather, "the Greeks," that is, uncircumcised Gentiles (as the true reading beyond doubt is). The Gospel had, from the first, been preached to "the Grecians" or Greek-speaking Jews, and these "men of Cyprus and Cyrene" were themselves "Grecians." How, then, can we suppose that the historian would note, as something new and singular (Ac 11:22), that some of the dispersed Christians preached to them?
20. some of them were men of Cyprus and Cyrene--(see on Lu 23:26); as Lucius, mentioned in Ac 13:1.
spake unto the Grecians--rather, "the Greeks," that is, uncircumcised Gentiles (as the true reading beyond doubt is). The Gospel had, from the first, been preached to "the Grecians" or Greek-speaking Jews, and these "men of Cyprus and Cyrene" were themselves "Grecians." How, then, can we suppose that the historian would note, as something new and singular (Ac 11:22), that some of the dispersed Christians preached to them?
The Pulpit Commentary
But there were some of them … who for and some of them were.., which, A.V.; the Greeks also for the Grecians, A.V. and T.R. This last is a most important variation of reading—Ἑλλῆνας, Greeks for Ἑλληνίστας, Grecians, i.e. Grecian Jews, or Hellenists. It is supported, however, by strong authority of manuscripts, versions, and Fathers, and is accepted by Grotius, Witsius, Griesbach, Lachman, Tischendorf, Meyer, Conybeare and Howson, Alford, Westcott, Bishop Lightfoot, and the 'Speaker's Commentary' (apparently) and most modern critics. It is also strongly argued that the internal evidence proves Ἑλλῆνας to be the right reading, because the statement that the men of Cyprus and Cyrene preached the gospel to them is contrasted with the action of the others, who preached to the Jews only. Obviously, therefore, these Hellenes were not Jews. Moreover, there was nothing novel in the conversion and admission into the Church of Hellenistic Jews (see Act_2:5, etc.; Act_9:22, Act_9:29). And these very preachers were in all probability Hellenists themselves. Bishop Wordsworth, however, on the contrary, defends, though with doubt, the reading Ἑλληνίστας; and argues that even if Ἑλλῆνας is the right reading, it must mean the same as Ἑλληνίστας. He also hints that it might mean "proselytes" (see Act_14:1, where the Hellenes attend the synagogue, and Act_17:4). But there is no evidence that these were proselytes any more than Cornelius was. The Hellenes, or Greeks, here were probably uncircumcised Greeks who feared God, like Cornelius, and attended the synagogue worship (see Meyer on Act_14:1). It is very likely that in Antioch, where the Jews occupied such a prominent position, some of the Greek inhabitants should be attracted by their doctrines and worship, repelled, perhaps, by the prevalent superstitions and profligate levity of the great city.
But there were some of them … who for and some of them were.., which, A.V.; the Greeks also for the Grecians, A.V. and T.R. This last is a most important variation of reading—Ἑλλῆνας, Greeks for Ἑλληνίστας, Grecians, i.e. Grecian Jews, or Hellenists. It is supported, however, by strong authority of manuscripts, versions, and Fathers, and is accepted by Grotius, Witsius, Griesbach, Lachman, Tischendorf, Meyer, Conybeare and Howson, Alford, Westcott, Bishop Lightfoot, and the 'Speaker's Commentary' (apparently) and most modern critics. It is also strongly argued that the internal evidence proves Ἑλλῆνας to be the right reading, because the statement that the men of Cyprus and Cyrene preached the gospel to them is contrasted with the action of the others, who preached to the Jews only. Obviously, therefore, these Hellenes were not Jews. Moreover, there was nothing novel in the conversion and admission into the Church of Hellenistic Jews (see Act_2:5, etc.; Act_9:22, Act_9:29). And these very preachers were in all probability Hellenists themselves. Bishop Wordsworth, however, on the contrary, defends, though with doubt, the reading Ἑλληνίστας; and argues that even if Ἑλλῆνας is the right reading, it must mean the same as Ἑλληνίστας. He also hints that it might mean "proselytes" (see Act_14:1, where the Hellenes attend the synagogue, and Act_17:4). But there is no evidence that these were proselytes any more than Cornelius was. The Hellenes, or Greeks, here were probably uncircumcised Greeks who feared God, like Cornelius, and attended the synagogue worship (see Meyer on Act_14:1). It is very likely that in Antioch, where the Jews occupied such a prominent position, some of the Greek inhabitants should be attracted by their doctrines and worship, repelled, perhaps, by the prevalent superstitions and profligate levity of the great city.
21And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
Jamieson-Fausset-Brown
21. a great number believed--Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on Ac 10:1.) Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Gospel among the Gentiles; whereas there here open upon us operations upon the Gentiles from quite a different quarter, and attended with ever growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on Ac 15:19-29.)
21. a great number believed--Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on Ac 10:1.) Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Gospel among the Gentiles; whereas there here open upon us operations upon the Gentiles from quite a different quarter, and attended with ever growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on Ac 15:19-29.)
The Pulpit Commentary
That believed turned for believed and turned, A.V. and T.R. The hand of the Lord; i.e. his power working with them and through them. Compare the frequent phrase in the Old Testament, "with a mighty hand and a stretched out arm" (see too Act_4:30; Luk_1:66).
That believed turned for believed and turned, A.V. and T.R. The hand of the Lord; i.e. his power working with them and through them. Compare the frequent phrase in the Old Testament, "with a mighty hand and a stretched out arm" (see too Act_4:30; Luk_1:66).
22Then 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.
Jamieson-Fausset-Brown
22. sent ... Barnabas ... as far as Antioch--implying that even on the way to Antioch he found churches to visit [Olshausen]. It was in the first instance, no doubt, a mission of inquiry; and no one could be more suitable to inquire into the proceedings of those Cyprians and Cyrenians than one who was himself a "Grecian" of Cyprus (Ac 4:36), and "a son of consolation."
22. sent ... Barnabas ... as far as Antioch--implying that even on the way to Antioch he found churches to visit [Olshausen]. It was in the first instance, no doubt, a mission of inquiry; and no one could be more suitable to inquire into the proceedings of those Cyprians and Cyrenians than one who was himself a "Grecian" of Cyprus (Ac 4:36), and "a son of consolation."
The Pulpit Commentary
And the report concerning them for then tidings of these things, A.V.; to for unto, A.V.; as far as for that he should go as far as, A.V. and T.R. The news of this accession of Gentiles to the Church was quickly carried to Jerusalem, with the same motive, probably, that brought thither the account of the baptism of Cornelius and his household, as we read in Act_11:1-3 of this chapter. The conduct of the Church in sending so excellent and temperate a person. as Barnabas (as we read in the next verse), the friend of Saul (Act_9:27) and a favorer of preaching the gospel to Gentiles (Act_13:1, Act_13:2) to inspect the work at Antioch, is an indication that they had already heard the account of the conversion of Cornelius from the mouth of Peter, and were already led to the conclusion, "Then to the Gentiles also hath God granted repentance unto life!" There is no clue whatever to the length of time that elapsed between the flight from persecution and the arrival at Antioch, except that Saul had had time to sojourn three years in Arabia, to come to Jerusalem, and from thence to go and settle at Tarsus, where Barnabas found him; thus leaving abundant time for Peter's operations in Judaea and Caesarea.
And the report concerning them for then tidings of these things, A.V.; to for unto, A.V.; as far as for that he should go as far as, A.V. and T.R. The news of this accession of Gentiles to the Church was quickly carried to Jerusalem, with the same motive, probably, that brought thither the account of the baptism of Cornelius and his household, as we read in Act_11:1-3 of this chapter. The conduct of the Church in sending so excellent and temperate a person. as Barnabas (as we read in the next verse), the friend of Saul (Act_9:27) and a favorer of preaching the gospel to Gentiles (Act_13:1, Act_13:2) to inspect the work at Antioch, is an indication that they had already heard the account of the conversion of Cornelius from the mouth of Peter, and were already led to the conclusion, "Then to the Gentiles also hath God granted repentance unto life!" There is no clue whatever to the length of time that elapsed between the flight from persecution and the arrival at Antioch, except that Saul had had time to sojourn three years in Arabia, to come to Jerusalem, and from thence to go and settle at Tarsus, where Barnabas found him; thus leaving abundant time for Peter's operations in Judaea and Caesarea.
23Who, 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.
Jamieson-Fausset-Brown
23. when he ... had seen the grace of God--in the new converts.
was glad--owned and rejoiced in it at once as divine, though they were uncircumcised.
exhorted them all that with purpose of heart--as opposed to a hasty and fickle discipleship.
they would cleave unto the Lord--the Lord Jesus.
23. when he ... had seen the grace of God--in the new converts.
was glad--owned and rejoiced in it at once as divine, though they were uncircumcised.
exhorted them all that with purpose of heart--as opposed to a hasty and fickle discipleship.
they would cleave unto the Lord--the Lord Jesus.
The Pulpit Commentary
Was come for came, A.V.; he exhorted for exhorted., A.V. Had seen the grace of God; i.e. had seen the number and the truth of the conversions of Gentiles effected by God's grace. He exhorted them all (παρεκάλει πάντας); thus showing himself a true υἱὸς παρακλήσεως, son of exhortation (see Act_4:36, note). Cleave unto the Lord; προσμένειν, to abide, continue, persevere in (comp. Act_13:43; 1Ti_5:5). In 2Ti_3:14 it is simply μένε. The frequent exhortations to perseverance and steadfastness should warn us of the great danger of falling away from the faith, under the pressure of temptation.
Was come for came, A.V.; he exhorted for exhorted., A.V. Had seen the grace of God; i.e. had seen the number and the truth of the conversions of Gentiles effected by God's grace. He exhorted them all (παρεκάλει πάντας); thus showing himself a true υἱὸς παρακλήσεως, son of exhortation (see Act_4:36, note). Cleave unto the Lord; προσμένειν, to abide, continue, persevere in (comp. Act_13:43; 1Ti_5:5). In 2Ti_3:14 it is simply μένε. The frequent exhortations to perseverance and steadfastness should warn us of the great danger of falling away from the faith, under the pressure of temptation.
24For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
Jamieson-Fausset-Brown
24. For he was a good man--The sense of "good" here is plainly "large-hearted," "liberal-minded," rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith."
and much people were added unto the Lord--This proceeding of Barnabas, so full of wisdom, love, and zeal, was blessed to the great increase of the Christian community in that important city.
Ac 11:25, 26. Barnabas, Finding the Work in Antioch Too Much for Him, Goes to Tarsus for Saul--They Labor There Together for a Whole Year with Much Success, and Antioch Becomes the Honored Birthplace of the Term Christian.
24. For he was a good man--The sense of "good" here is plainly "large-hearted," "liberal-minded," rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith."
and much people were added unto the Lord--This proceeding of Barnabas, so full of wisdom, love, and zeal, was blessed to the great increase of the Christian community in that important city.
Ac 11:25, 26. Barnabas, Finding the Work in Antioch Too Much for Him, Goes to Tarsus for Saul--They Labor There Together for a Whole Year with Much Success, and Antioch Becomes the Honored Birthplace of the Term Christian.
The Pulpit Commentary
A good man. The predominant idea in ἀγαθός is simply "goodness," moral excellence. So in Mat_19:16, "Good Master." To which our Lord answers, "There is none good but One." In Luk_23:50 Joseph of Arimathaea is ἀνὴρ ἀγαθὸς καὶ δίκαιος, "a good man and a righteous." In Mat_5:45 πονηροὶ καὶ ἀγαθοί, "the evil and the good," are contrasted. In classical Greek the common phrase, καλὸς κἀγαθός, describes an honorable and good man. It is pleasing to read this testimony from Luke, Paul's companion and friend, Full of the Holy Ghost and of faith. So Stephen is described (Act_6:5) as "full of faith and of the Holy Spirit." The Holy Spirit is spoken of in both places as a Spirit of power and demonstration in preaching the Word. No reason is apparent why the R.T., having altered Ghost to Spirit in Act_6:5, retains Ghost here. Much people, etc.; the direct consequence of the energy of the Holy Ghost in Barnabas's ministry.
A good man. The predominant idea in ἀγαθός is simply "goodness," moral excellence. So in Mat_19:16, "Good Master." To which our Lord answers, "There is none good but One." In Luk_23:50 Joseph of Arimathaea is ἀνὴρ ἀγαθὸς καὶ δίκαιος, "a good man and a righteous." In Mat_5:45 πονηροὶ καὶ ἀγαθοί, "the evil and the good," are contrasted. In classical Greek the common phrase, καλὸς κἀγαθός, describes an honorable and good man. It is pleasing to read this testimony from Luke, Paul's companion and friend, Full of the Holy Ghost and of faith. So Stephen is described (Act_6:5) as "full of faith and of the Holy Spirit." The Holy Spirit is spoken of in both places as a Spirit of power and demonstration in preaching the Word. No reason is apparent why the R.T., having altered Ghost to Spirit in Act_6:5, retains Ghost here. Much people, etc.; the direct consequence of the energy of the Holy Ghost in Barnabas's ministry.
25Then departed Barnabas to Tarsus, for to seek Saul:
Jamieson-Fausset-Brown
25. Then departed Barnabas to Tarsus for to seek Saul--Of course, this was after the hasty despatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem (Ac 9:27), so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, "finds Saul" (seemingly implying--not that he lay hid [Bengel], but that he was engaged at the time in some preaching circuit--see on Ac 15:23), and returns with him to Antioch. Nor were his hopes disappointed. As co-pastors, for the time being, of the Church there, they so labored that the Gospel, even in that great and many-sided community, achieved for itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that is most precious to the fallen family of man:--"The disciples were called Christians first in Antioch." This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled "Nazarenes" (Ac 24:5), but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [Olshausen]. It was not at first used in a good sense (as Ac 26:28; 1Pe 4:16 show), though hardly framed out of contempt (as De Wette, Baumgarten, &c.); but as it was a noble testimony to the light in which the Church regarded Christ--honoring Him as their only Lord and Saviour, dwelling continually on His name, and glorying in it--so it was felt to be too apposite and beautiful to be allowed to die.
25. Then departed Barnabas to Tarsus for to seek Saul--Of course, this was after the hasty despatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem (Ac 9:27), so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, "finds Saul" (seemingly implying--not that he lay hid [Bengel], but that he was engaged at the time in some preaching circuit--see on Ac 15:23), and returns with him to Antioch. Nor were his hopes disappointed. As co-pastors, for the time being, of the Church there, they so labored that the Gospel, even in that great and many-sided community, achieved for itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that is most precious to the fallen family of man:--"The disciples were called Christians first in Antioch." This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled "Nazarenes" (Ac 24:5), but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [Olshausen]. It was not at first used in a good sense (as Ac 26:28; 1Pe 4:16 show), though hardly framed out of contempt (as De Wette, Baumgarten, &c.); but as it was a noble testimony to the light in which the Church regarded Christ--honoring Him as their only Lord and Saviour, dwelling continually on His name, and glorying in it--so it was felt to be too apposite and beautiful to be allowed to die.
The Pulpit Commentary
And he went forth for then departed Barnabas, A.V. and T.R.; to seek for, for for to seek, A.V. Observe the remarkable providence which had made use of the violence of the Hellenist Jews at Jerusalem to drive Saul to Tarsus, where he would be close at hand to take up the work so unexpectedly prepared for him at Antioch. "It was in the spring of the year A.D. 43, or just ten years after the Crucifixion, that Barnabas proceeded to Tarsus, found Saul, and brought him to Antioch" (Lewin, 1:96). From Seleucia to the port of Tarsus would be about a twelve hours' sail; or, by land, a journey of about eighty miles would bring him to Tarsus from Antioch.
And he went forth for then departed Barnabas, A.V. and T.R.; to seek for, for for to seek, A.V. Observe the remarkable providence which had made use of the violence of the Hellenist Jews at Jerusalem to drive Saul to Tarsus, where he would be close at hand to take up the work so unexpectedly prepared for him at Antioch. "It was in the spring of the year A.D. 43, or just ten years after the Crucifixion, that Barnabas proceeded to Tarsus, found Saul, and brought him to Antioch" (Lewin, 1:96). From Seleucia to the port of Tarsus would be about a twelve hours' sail; or, by land, a journey of about eighty miles would bring him to Tarsus from Antioch.
26And 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.
The Pulpit Commentary
Even for a whole year for a whole year, A.V. and T.R.; they were gathered together for they assembled themselves, A.V.; and that the disciples for and the disciples, A.V. The phrase ἐν τῇ ἐκκλησίᾳ occurs again in 1Co_11:18 (T.R.), where it has, as here, very nearly the sense of "in the church," as a place of meeting. It should be "in," not "with." The "Church" is the assembly of disciples gathered together in their house of meeting. Were called; χρηματίσαι, bore the name of. It is a peculiar use of the word occurring in the New Testament only in Rom_7:3 besides, but found also in Polybius, Strabo, Josephus, and some other writers. Its common meaning is, in the passive voice, "to be warned of God," as in Act_10:22, where see note. Christians. It was a memorable event in the history of the Church when the name of Christians, which has distinguished them for nearly eighteen centuries and a half, was given to the disciples of Christ. Hitherto they had been called among themselves disciples, and brethren, and saints, and, by the Jews, men "of the Way" (Act_9:2), or "Nazarenes" (Act_24:5), but now they received the name of Christians, as followers of Christ, from the outside world, and accepted it themselves (Act_26:28; 1Pe_4:16). From the Latin form of the word Christians, i.e. followers of Christ, the designation most have been invented by the Gentiles, either by the Roman court or camp at Antioch, or by the Greek population, influenced as they were by Roman forms of speech current amongst them (compare the Greece-Oriental Nestorians, Arians, etc.). We may be sure that Christians, i.e. followers of Messiah, is not a name likely to have been given by Jews. There is no evidence either of its having been given in derision. The well-known account of Tacitus is "Vulgus Christianos appella-bat. Auctor nominis ejus Christus, Tiberio imperitante, per Pontium Pilatum supplicio affectus erat" ('Annal.,' 15.44). Suidas says that those who had been previously called Nazarenes and Galileans, in the reign of Claudius Caesar, when Euodius had been made Bishop of Antioch by Peter, had their name changed into that of Christians. He seems to refer to the statement of Malalas (quoted by Conybeare and Howson, 1.131), that they who had been before called Nazarenes and Galileans received the name of Christians in the time of Euodius, who succeeded St. Peter as Bishop of Antioch, and who himself gave them this name." Malalas is thought to have lived somewhere between the sixth and ninth centuries, at Byzantium. A beautiful passage in the Clementine Liturgy is also quoted at p. 130: "We give thee thanks that we are called by the Name of thy Christ, and are thus reckoned as thine own," where the allusion is to Jas_2:7. The name Christian is frequent in the epistles of Ignatius, the Bishop of Antioch; Polycarp's dying words were, "I am a Christian" (Bishop Wordsworth).
Even for a whole year for a whole year, A.V. and T.R.; they were gathered together for they assembled themselves, A.V.; and that the disciples for and the disciples, A.V. The phrase ἐν τῇ ἐκκλησίᾳ occurs again in 1Co_11:18 (T.R.), where it has, as here, very nearly the sense of "in the church," as a place of meeting. It should be "in," not "with." The "Church" is the assembly of disciples gathered together in their house of meeting. Were called; χρηματίσαι, bore the name of. It is a peculiar use of the word occurring in the New Testament only in Rom_7:3 besides, but found also in Polybius, Strabo, Josephus, and some other writers. Its common meaning is, in the passive voice, "to be warned of God," as in Act_10:22, where see note. Christians. It was a memorable event in the history of the Church when the name of Christians, which has distinguished them for nearly eighteen centuries and a half, was given to the disciples of Christ. Hitherto they had been called among themselves disciples, and brethren, and saints, and, by the Jews, men "of the Way" (Act_9:2), or "Nazarenes" (Act_24:5), but now they received the name of Christians, as followers of Christ, from the outside world, and accepted it themselves (Act_26:28; 1Pe_4:16). From the Latin form of the word Christians, i.e. followers of Christ, the designation most have been invented by the Gentiles, either by the Roman court or camp at Antioch, or by the Greek population, influenced as they were by Roman forms of speech current amongst them (compare the Greece-Oriental Nestorians, Arians, etc.). We may be sure that Christians, i.e. followers of Messiah, is not a name likely to have been given by Jews. There is no evidence either of its having been given in derision. The well-known account of Tacitus is "Vulgus Christianos appella-bat. Auctor nominis ejus Christus, Tiberio imperitante, per Pontium Pilatum supplicio affectus erat" ('Annal.,' 15.44). Suidas says that those who had been previously called Nazarenes and Galileans, in the reign of Claudius Caesar, when Euodius had been made Bishop of Antioch by Peter, had their name changed into that of Christians. He seems to refer to the statement of Malalas (quoted by Conybeare and Howson, 1.131), that they who had been before called Nazarenes and Galileans received the name of Christians in the time of Euodius, who succeeded St. Peter as Bishop of Antioch, and who himself gave them this name." Malalas is thought to have lived somewhere between the sixth and ninth centuries, at Byzantium. A beautiful passage in the Clementine Liturgy is also quoted at p. 130: "We give thee thanks that we are called by the Name of thy Christ, and are thus reckoned as thine own," where the allusion is to Jas_2:7. The name Christian is frequent in the epistles of Ignatius, the Bishop of Antioch; Polycarp's dying words were, "I am a Christian" (Bishop Wordsworth).
Relief Sent to Judea
27And in these days came prophets from Jerusalem unto Antioch.
Jamieson-Fausset-Brown
Ac 11:27-30. By Occasion of a Famine Barnabas and Saul Return to Jerusalem with a Contribution for the Relief of Their Suffering Brethren.
27. came prophets from Jerusalem--inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles (1Co 12:28, 29; Ep 4:11).
Ac 11:27-30. By Occasion of a Famine Barnabas and Saul Return to Jerusalem with a Contribution for the Relief of Their Suffering Brethren.
27. came prophets from Jerusalem--inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles (1Co 12:28, 29; Ep 4:11).
The Pulpit Commentary
Now for and, A.V.; there came down for came, A.V. (see Act_18:22). Prophets; a recognized order in the Church at that time (Act_2:17, Act_2:18`Act_13:1; Act_20:23; Act_21:9, Act_21:10; 1Co_12:28, 1Co_12:29; Eph_4:11). The news of the accession of the Gentiles to the Church of Antioch would naturally lead to such prophets being either sent by the Church of Jerusalem or coming of their own accord.
Now for and, A.V.; there came down for came, A.V. (see Act_18:22). Prophets; a recognized order in the Church at that time (Act_2:17, Act_2:18`Act_13:1; Act_20:23; Act_21:9, Act_21:10; 1Co_12:28, 1Co_12:29; Eph_4:11). The news of the accession of the Gentiles to the Church of Antioch would naturally lead to such prophets being either sent by the Church of Jerusalem or coming of their own accord.
28And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
Jamieson-Fausset-Brown
28. that there should be great dearth throughout all the world--the whole Roman empire.
which came to pass in the days of Claudius Cæsar--Four famines occurred during his reign. This one in Judea and the adjacent countries took place, A.D. 41 [Josephus, Antiquities, 20.2,5]. An important date for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here).
28. that there should be great dearth throughout all the world--the whole Roman empire.
which came to pass in the days of Claudius Cæsar--Four famines occurred during his reign. This one in Judea and the adjacent countries took place, A.D. 41 [Josephus, Antiquities, 20.2,5]. An important date for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here).
The Pulpit Commentary
A great famine for great dearth, A.V.; over for throughout, A.V.; Claudius for Claudius Caesar, A.V. and T.R. The world; ἡ οἰκουμένη, the inhabited earth, the common expression for the whole Roman empire. But the expression must be taken bore as hyperbolical, just as Josephus says that Ahab sent messengers to search for Elijah, κατὰ πᾶσαν τὴν οικουμένην, where, of course, only the neighboring countries to Judaea can be meant, strictly speaking ('Ant. Jud.,'8. 13.4). But there is no evidence to show that ἡ οικουμένη, is ever a technical term for Judaea. See the use of the word by Luke (Luk_2:1; Luk_4:5; Luk_21:26; Act_17:6, Act_17:31; Act_19:27; Act_24:5). In point of fact, the predicted famine, which began in the fourth year of Claudius Caesar (A.D. 44) and lasted till A.D. 48, fell upon Judea exclusively, as far as appears from Josephus ('Ant. Jud.,' lit. 15.3; 20. 2.5, 5.2), and was very severe there. Ishmael was high priest at the time; and Helena, Queen of Adiahene, fetched large supplies of corn from Egypt and of figs from Cyprus to Jerusalem, to supply the wants of the people. Eusebius ('Eccl. Hist.,' 2.8) speaks of this famine as having prevailed "over the world," and as being recorded by authors hostile to Christianity, but mentions no names and gives no particulars ('Eccl. Hist.,' 2.8), but in the twelfth chapter of the same book he limits it to τὴν Ιουδαίαν, Judaea. There were several other historical famines in the reign of Claudius, but they can hardly be included in the prophecy of Agabus. The prophet Agabus is mentioned again in Act_21:10, and again as coming from Judaea. Renan ascribes the poverty-stricken condition of the Jerusalem Christians to their communistic institutions.
A great famine for great dearth, A.V.; over for throughout, A.V.; Claudius for Claudius Caesar, A.V. and T.R. The world; ἡ οἰκουμένη, the inhabited earth, the common expression for the whole Roman empire. But the expression must be taken bore as hyperbolical, just as Josephus says that Ahab sent messengers to search for Elijah, κατὰ πᾶσαν τὴν οικουμένην, where, of course, only the neighboring countries to Judaea can be meant, strictly speaking ('Ant. Jud.,'8. 13.4). But there is no evidence to show that ἡ οικουμένη, is ever a technical term for Judaea. See the use of the word by Luke (Luk_2:1; Luk_4:5; Luk_21:26; Act_17:6, Act_17:31; Act_19:27; Act_24:5). In point of fact, the predicted famine, which began in the fourth year of Claudius Caesar (A.D. 44) and lasted till A.D. 48, fell upon Judea exclusively, as far as appears from Josephus ('Ant. Jud.,' lit. 15.3; 20. 2.5, 5.2), and was very severe there. Ishmael was high priest at the time; and Helena, Queen of Adiahene, fetched large supplies of corn from Egypt and of figs from Cyprus to Jerusalem, to supply the wants of the people. Eusebius ('Eccl. Hist.,' 2.8) speaks of this famine as having prevailed "over the world," and as being recorded by authors hostile to Christianity, but mentions no names and gives no particulars ('Eccl. Hist.,' 2.8), but in the twelfth chapter of the same book he limits it to τὴν Ιουδαίαν, Judaea. There were several other historical famines in the reign of Claudius, but they can hardly be included in the prophecy of Agabus. The prophet Agabus is mentioned again in Act_21:10, and again as coming from Judaea. Renan ascribes the poverty-stricken condition of the Jerusalem Christians to their communistic institutions.
29Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
Jamieson-Fausset-Brown
29. Then the disciples, every man according to his ability, determined to send relief, &c.--This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.
29. Then the disciples, every man according to his ability, determined to send relief, &c.--This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.
The Pulpit Commentary
And for then, A.V.; that for which, A.V. This is the first example of the practice, so much encouraged by St. Paul, of the Gentile Churches contributing to the wants of the poor Christians of the mother Church of Jerusalem (Rom_15:25-27; 1Co_16:1; 2Co_9:1-15.; Gal_2:10, etc.).
And for then, A.V.; that for which, A.V. This is the first example of the practice, so much encouraged by St. Paul, of the Gentile Churches contributing to the wants of the poor Christians of the mother Church of Jerusalem (Rom_15:25-27; 1Co_16:1; 2Co_9:1-15.; Gal_2:10, etc.).
30Which also they did, and sent it to the elders by the hands of Barnabas and Saul.
Jamieson-Fausset-Brown
30. sent it to the elders--an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles.
by the hands of Barnabas and Saul--This was Saul's Second Visit to Jerusalem after his conversion.
30. sent it to the elders--an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles.
by the hands of Barnabas and Saul--This was Saul's Second Visit to Jerusalem after his conversion.
The Pulpit Commentary
Sending for and sent, A.V.; hand for hands, A.V. Sending (ἀποστείλαντες). Those by whom they sent were ἀπόστολοι (2Co_8:23), messengers, or apostles, To the elders. This is the first mention of presbyters, or elders, in the Church at Jerusalem, which was now fully organized. James the Less was the resident apostle (?) and bishop; with him were the presbyters (Act_21:18); and under them again the seven deacons (Act_6:5, Act_6:6). The presbyters of the Church of Jerusalem are mentioned again in Act_15:2, Act_15:4, Act_15:6, Act_15:22, Act_15:23; Act_16:4; Act_21:18; Jas_5:13, where, however, the elders of other Churches in Judaea may possibly be included. A difficulty arises with regard to Saul's mission to Jerusalem with Barnabas, as to how to reconcile it with Gal_2:1, which speaks of St. Paul's second visit to Jerusalem as taking place fourteen years after his first, whereas this visit could not be above four or five years after. But there are three hypotheses about the visit to Jerusalem referred to in Gal_2:1-21.
1. The first identifies it with the visit hero recorded.
2. The second identifies it with that related in Act_15:2, etc., which is supported by most of the best authorities ancient and modern (see note on Act_15:1-41.).
3. The third, which is advocated by Lewin ('Life of St. Paul,' vol. 1.302, etc.), identifies it with the visit recorded in Act_18:22. As regards the first, with which we are now concerned, though at first sight you would have ex-peered St. Paul's next visit to Jerusalem after his conversion to be the one alluded to in Galatians it., yet the following circumstances make this impossible.
(1) The date of the visit named in Galatians it, which is distinctly stated to be fourteen years after that recorded in Act_9:26 (ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην κ.τ.λ.).
(2) When St. Paul went to Jerusalem on the occasion adverted to in Galatians it.," he laid before them the gospel which he preached among the Gentiles." But at the time of this visit he had not yet begun his labors among the Gentiles (ἐν τοῖς ἔθνεσι), to which he was only called after his return (Act_13:2).
(3) On the occasion spoken of in Galatians it, Paul and Barnabas were received by the chief apostles, and must have passed a considerable time at Jerusalem, with many consultations and meetings, public and private. But on this occasion, as far as appears, their visit was a very hasty one, and they saw no one but the presbyters, and returned as soon as they had handed over the collection to them (Act_12:25). The conclusion, therefore, seems quite certain that this is not the visit referred to in Galatians it. And the hasty nature of this visit explains at once why St. Paul made no count of it in his statement to the Galatians. It had no bearing upon the course of his argument. It was not a visit to Jerusalem in the sense in which he was speaking, and he saw none of the apostles. The state of the Church at the time, James the son of Zebedee killed, Peter in prison or lately escaped "to another place" (Act_12:17), the other apostles very likely dispersed, made it impossible. He therefore took no count of it in his statement to the Galatians. This seems quite a sufficient explanation. There is no occasion to resort to the violent expedient of Renan, and say that Saul did not go with Barnabas at this time.
Sending for and sent, A.V.; hand for hands, A.V. Sending (ἀποστείλαντες). Those by whom they sent were ἀπόστολοι (2Co_8:23), messengers, or apostles, To the elders. This is the first mention of presbyters, or elders, in the Church at Jerusalem, which was now fully organized. James the Less was the resident apostle (?) and bishop; with him were the presbyters (Act_21:18); and under them again the seven deacons (Act_6:5, Act_6:6). The presbyters of the Church of Jerusalem are mentioned again in Act_15:2, Act_15:4, Act_15:6, Act_15:22, Act_15:23; Act_16:4; Act_21:18; Jas_5:13, where, however, the elders of other Churches in Judaea may possibly be included. A difficulty arises with regard to Saul's mission to Jerusalem with Barnabas, as to how to reconcile it with Gal_2:1, which speaks of St. Paul's second visit to Jerusalem as taking place fourteen years after his first, whereas this visit could not be above four or five years after. But there are three hypotheses about the visit to Jerusalem referred to in Gal_2:1-21.
1. The first identifies it with the visit hero recorded.
2. The second identifies it with that related in Act_15:2, etc., which is supported by most of the best authorities ancient and modern (see note on Act_15:1-41.).
3. The third, which is advocated by Lewin ('Life of St. Paul,' vol. 1.302, etc.), identifies it with the visit recorded in Act_18:22. As regards the first, with which we are now concerned, though at first sight you would have ex-peered St. Paul's next visit to Jerusalem after his conversion to be the one alluded to in Galatians it., yet the following circumstances make this impossible.
(1) The date of the visit named in Galatians it, which is distinctly stated to be fourteen years after that recorded in Act_9:26 (ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην κ.τ.λ.).
(2) When St. Paul went to Jerusalem on the occasion adverted to in Galatians it.," he laid before them the gospel which he preached among the Gentiles." But at the time of this visit he had not yet begun his labors among the Gentiles (ἐν τοῖς ἔθνεσι), to which he was only called after his return (Act_13:2).
(3) On the occasion spoken of in Galatians it, Paul and Barnabas were received by the chief apostles, and must have passed a considerable time at Jerusalem, with many consultations and meetings, public and private. But on this occasion, as far as appears, their visit was a very hasty one, and they saw no one but the presbyters, and returned as soon as they had handed over the collection to them (Act_12:25). The conclusion, therefore, seems quite certain that this is not the visit referred to in Galatians it. And the hasty nature of this visit explains at once why St. Paul made no count of it in his statement to the Galatians. It had no bearing upon the course of his argument. It was not a visit to Jerusalem in the sense in which he was speaking, and he saw none of the apostles. The state of the Church at the time, James the son of Zebedee killed, Peter in prison or lately escaped "to another place" (Act_12:17), the other apostles very likely dispersed, made it impossible. He therefore took no count of it in his statement to the Galatians. This seems quite a sufficient explanation. There is no occasion to resort to the violent expedient of Renan, and say that Saul did not go with Barnabas at this time.
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Acts
Chapter 11
Translated out of the original tongues, and with the former translations diligently compared and revised.
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