Acts 11-12

The imperfect state of human nature strongly appears, when godly persons are displeased even to hear that the word of God has been received, because their own system has not been attended to. And we are too apt to despair of doing good to those who yet, when tried, prove very teachable. It is the bane and damage of the church, to shut out those from it, and from the benefit of the means of grace, who are not in every thing as we are. Peter stated the whole affair. We should at all times bear with the infirmities of our brethren; and instead of taking offence, or answering with warmth, we should explain our motives, and show the nature of our proceedings. That preaching is certainly right, with which the Holy Ghost is given. While men are very zealous for their own regulations, they should take care that they do not withstand God; and those who love the Lord will glorify him, when made sure that he has given repentance to life to any fellow-sinners. Repentance is God's gift; not only his free grace accepts it, but his mighty grace works it in us, grace takes away the heart of stone, and gives us a heart of flesh. The sacrifice of God is a broken spirit.

The first preachers of the gospel at Antioch, were dispersed from Jerusalem by persecution; thus what was meant to hurt the church, was made to work for its good. The wrath of man is made to praise God. What should the ministers of Christ preach, but Christ? Christ, and him crucified? Christ, and him glorified? And their preaching was accompanied with the Divine power. 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. They believed; they were convinced of the truth of the gospel. They turned from a careless, carnal way of living, to live a holy, heavenly, spiritual life. They turned from worshipping God in show and ceremony, to worship him in the 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 who sincerely believe, will turn to the Lord, When the Lord Jesus is preached in simplicity, and according to the Scriptures, he will give success; and when sinners are thus brought to the Lord, really good men, who are full of faith and of the Holy Ghost, will admire and rejoice in the grace of God bestowed on them. Barnabas was full of faith; full of the grace of faith, and full of the fruits of the faith that works by love.

Hitherto the followers of Christ were called disciples, that is, learners, scholars; but from that time they were called Christians. The proper meaning of this name is, a follower of Christ; it denotes one who, from serious thought, embraces the religion of Christ, believes his promises, and makes it his chief care to shape his life by Christ's precepts and example. Hence it is plain that multitudes take the name of Christian to whom it does not rightly belong. But the name without the reality will only add to our guilt. While the bare profession will bestow neither profit nor delight, the possession of it will give both the promise of the life that now is, and of that which is to come. Grant, Lord, that Christians may forget other names and distinctions, and love one another as the followers of Christ ought to do. True Christians will feel for their brethren under afflictions. Thus will fruit be brought forth to the praise and glory of God. If all mankind were true Christians, how cheerfully would they help one another! The whole earth would be like one large family, every member of which would strive to be dutiful and kind.

James was one of the sons of Zebedee, whom Christ told that they should drink of the cup that he was to drink of, and be baptized with the baptism that he was to be baptized with, Mt 20:23. Now the words of Christ were made good in him; and if we suffer with Christ, we shall reign with him. Herod imprisoned Peter: the way of persecution, as of other sins, is downhill; when men are in it, they cannot easily stop. Those make themselves an easy prey to Satan, who make it their business to please men. Thus James finished his course. But Peter, being designed for further services, was safe; though he seemed now marked out for a speedy sacrifice. We that live in a cold, prayerless generation, can hardly form an idea of the earnestness of these holy men of old. But if the Lord should bring on the church an awful persecution like this of Herod, the faithful in Christ would learn what soul-felt prayer is.

A peaceful conscience, a lively hope, and the consolations of the Holy Spirit, can keep men calm in the full prospect of death; even those very persons who have been most distracted with terrors on that account. God's time to help, is when things are brought to the last extremity. Peter was assured that the Lord would cause this trial to end in the way that should be most for his glory. Those who are delivered out of spiritual imprisonment must follow their Deliverer, like the Israelites when they went out of the house of bondage. They knew not whither they went, but knew whom they followed. When God will work salvation for his people, all difficulties in their way will be overcome, even gates of iron are made to open of their own accord. This deliverance of Peter represents our redemption by Christ, which not only proclaims liberty to the captives, but brings them out of the prison-house. Peter, when he recollected himself, perceived what great things God had done for him. Thus souls delivered out of spiritual bondage, are not at first aware what God has wrought in them; many have the truth of grace, that want evidence of it. But when the Comforter comes, whom the Father will send, sooner or later, he will let them know what a blessed change is wrought.

God's providence leaves room for the use of our prudence, though he has undertaken to perform and perfect what he has begun. These Christians continued in prayer for Peter, for they were truly in earnest. Thus men ought always to pray, and not to faint. As long as we are kept waiting for a mercy, we must continue praying for it. But sometimes that which we most earnestly wish for, we are most backward to believe. The Christian law of self-denial and of suffering for Christ, has not done away the natural law of caring for our own safety by lawful means. In times of public danger, all believers have God for their hiding-place; which is so secret, that the world cannot find them. Also, the instruments of persecution are themselves exposed to danger; the wrath of God hangs over all that engage in this hateful work. And the range of persecutors often vents itself on all in its way.

Many heathen princes claimed and received Divine honours, but it was far more horrible impiety in Herod, who knew the word and worship of the living God, to accept such idolatrous honours without rebuking the blasphemy. And such men as Herod, when puffed with pride and vanity, are ripening fast for signal vengeance. God is very jealous for his own honour, and will be glorified upon those whom he is not glorified by. See what vile bodies we carry about with us; they have in them the seeds of their own dissolution, by which they will soon be destroyed, whenever God does but speak the word. We may learn wisdom from the people of Tyre and Sidon, for we have offended the Lord with our sins. We depend on him for life, and breath, and all things; it surely then behoves us to humble ourselves before him, that through the appointed Mediator, who is ever ready to befriend us, we may be reconciled to him, lest wrath come upon us to the utmost.

His Procedure towards the Gentiles. 1-11. the apostles and brethren ... in Judea--rather, "throughout Judea."

they ... of the circumcision--not the Jewish Christians generally, for here there were no other, but such as, from their jealousy for "the middle wall of partition" which circumcision raised between Jew and Gentile, were afterwards known as "they of the circumcision." They doubtless embraced apostles as well as others.

Thou wentest in ... But Peter rehearsed the matter, &c.--These objectors scruple not to demand from Peter, though the first among the apostles, an explanation of his conduct; nor is there any insinuation on Peter's part of disrespect towards his authority in that demand--a manifest proof that such authority was unknown both to the complainers and to himself. 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.

seen an angel--literally, "the angel," for the rumor took that definite shape.

Who shall tell thee words whereby thou and all thy house shall be saved--The historian makes the angel express this much more generally (Ac 10:6). So also the subsequent report of it by the deputies and by Cornelius himself to Peter (Ac 10:22, 32). But as Peter tarried with Cornelius certain days, and they doubtless talked over the wonderful scene together, perhaps this fuller and richer form of what the angel said was given to Peter; or the apostle himself may have expressed what the angel certainly designed by directing them to send for him. Observe, "salvation" is here made to hang upon "words," that is, the Gospel message concerning Christ. But on the "salvation" of Cornelius, see on Ac 10:34, 35. On that of his "house," see on Lu 19:10.

Then remembered I the word ... John ... baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then, &c.--that is, "Since God Himself has put them on a level with ourselves, by bestowing on them what the Lord Jesus pronounced the higher baptism of the Holy Ghost, would it not have been to withstand God if I had withheld from them the lower baptism of water, and kept aloof from them as still 'unclean?'"

held their peace and glorified God--Well had it been if, when Paul afterwards adduced equally resistless evidence in justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission! Then hath God also granted to the Gentiles, &c.--rather, "granted to the Gentiles also." (See a similar misplacement of "also" in Heb 12:1). To "grant repentance unto life"--that is, "such as issues in life" (compare 2Co 7:10, "repentance unto salvation")--is more than to be willing to pardon upon repentance [Grotius]. The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, that we can hardly doubt that this was just the feature of it which they meant here to express. And this is the grace that reigns in every conversion.

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].

Barnabas Is Sent Thither from Jerusalem, Who Hails Their Accession and Labors among Them.

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?

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.)

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."

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.

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.

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.

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.

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; Eph 4:11).

Jerusalem with a Contribution for the Relief of Their Suffering Brethren.

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).

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.

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.

James and Miraculous Deliverance of Peter. 1-3. Herod the king--grandson of Herod the Great, and son of Aristobulus. He at this time ruled over all his father's dominions. Paley has remarked the accuracy of the historian here. For thirty years before this there was no king at Jerusalem exercising supreme authority over Judea, nor was there ever afterwards, save during the three last years of Herod's life, within which the transactions occurred.

killed James ... with the sword--beheaded him; a most ignominious mode of punishment, according to the Jews. Blessed martyr! Thou hast indeed "drunk of thy Lord's cup, and hast been baptized with his baptism." (See on Mr 10:38-40.) A grievous loss this would be to the Church; for though nothing is known of him beyond what we read in the Gospels, the place which he had as one of the three whom the Lord admitted to His closest intimacy would lead the Church to look up to him with a reverence and affection which even their enemies would come to hear of. They could spring only upon one more prized victim; and flushed with their first success, they prevail upon Herod to seize him also.

because he saw it pleased the Jews--Popularity was the ruling passion of this Herod, not naturally so cruel as some of the family [Josephus, Antiquities, 19.7.3]. to take Peter also--whose loss, at this stage of the Church, would have been, so far as we can see, irreparable. Then were the days of unleavened bread--seven in number, during which, after killing and eating the Passover, no leaven was allowed in Jewish houses (Ex 12:15, 19).

delivered him to four quaternions of soldiers--that is, to four parties of four each, corresponding to the four Roman watches; two watching in prison and two at the gates, and each party being on duty for the space of one watch. intending after Easter--rather, "after the Passover"; that is, after the whole festival was over. (The word in our King James Version is an ecclesiastical term of later date, and ought not to have been employed here). to bring him forth to the people--for execution; for during "the days of unleavened bread," or the currency of any religious festival, the Jews had a prejudice against trying or putting anyone to death.

prayer was made without ceasing--rather, "instant," "earnest," "urgent" (Margin); as in Lu 22:44; Ac 26:7; and 1Pe 4:8 (see Greek). of the church unto God for him--not in public assembly, for it was evidently not safe to meet thus; but in little groups in private houses, one of which was Mary's (Ac 12:12). And this was kept up during all the days of unleavened bread.

And when Herod would have brought him forth--"was going to bring him forth." the same night--but a few hours before the intended execution. Thus long were the disciples kept waiting; their prayers apparently unavailing, and their faith, as would seem from the sequel, waxing feeble. Such, however, is the "law" of God's procedure (De 32:36 and see on Joh 21:3). Peter was sleeping between two soldiers, bound with two chains--Roman prisoners had a chain fastened at one end to the wrist of their fight hand, and at the other to the wrist of a soldier's left hand, leaving the right arm of the keeper free in case of any attempt to escape. For greater security the prisoner was sometimes, as here, chained to two soldiers, one on each side. (See Ac 21:23.) Ye think your prey secure, bloodthirsty priests and thou obsequious tyrant who, to "please the Jews," hast shut in this most eminent of the servants of Christ within double gates, guarded by double sentinels, while double keepers and double chains seem to defy all rescue! So thought the chief priests, who "made the sepulchre of the Lord sure, sealing the stone and setting a watch." But "He that sitteth in heaven shall laugh at you." Meanwhile, "Peter is sleeping!" In a few hours he expects a stingless death; "neither counts he his life dear unto him, so that he may finish his course with joy and the ministry which he has received of the Lord Jesus." In this frame of spirit he has dropped asleep, and lies the picture of peace. 7-11. the angel of the Lord--rather, "an angel." came upon him--so in Lu 2:9, expressive of the unexpected nature of the visit. smote Peter on the side ... Arise up quickly. And his chains fell off ... Gird thyself ... And so he did ... Cast thy garment--tunic, which he had thrown off for the night.

about thee ... follow me--In such graphic minuteness of detail we have a charming mark of reality: while the rapidity and curtness of the orders, and the promptitude with which they were obeyed, betoken the despatch which, in the circumstances, was necessary.

wist not that it was true; but thought he saw a vision--So little did the apostle look for deliverance!

first and the second ward ... the iron gate that leadeth unto the city--We can only conjecture the precise meaning of all this, not knowing the position of the prison. passed on through one street; and forthwith the angel departed from him--when he had placed him beyond pursuit. Thus "He disappointeth the devices of the crafty, so that their heads cannot perform their enterprise" (Job 5:12).

when Peter was come to himself--recovered from his bewilderment, and had time to look back upon all the steps that had followed each other in such rapid succession. Now I know of a surety, that the Lord hath sent his angel, and hath delivered me, &c.--another evidence that Peter expected nothing but to seal his testimony with his blood on this occasion. 12-17. he came to the house of Mary, &c.--who "must have had a house of some pretensions to receive a large number; and, accordingly, we read that her brother Barnabas (Col 4:10) was a person of substance (Ac 4:37). She must also have been distinguished for faith and courage to allow such a meeting in the face of persecution" [Webster and Wilkinson]. To such a house it was natural that Peter should come. mother of John ... Mark--so called to distinguish him from the apostle of that name, and to distinguish her from the other Marys. where many were gathered together praying--doubtless for Peter's deliverance, and continuing, no doubt, on this the last of the days of unleavened bread, which was their last hope, all night in prayer to God.

came to hearken--not to open; for neither was it a time nor an hour of night for that, but to listen who was there.

opened not for gladness, but ran in and told, &c.--How exquisite is this touch of nature!

Thou art mad--one of those exclamations which one can hardly resist on hearing what seems far "too good to be true." she constantly affirmed--"kept steadfastly affirming." that it was even so. Then said they, It is his angel--his disembodied spirit, his ghost; anything, in fact, rather than himself. Though this had been the burden of their fervent prayers during all the days of unleavened bread, they dispute themselves out of it as a thing incredible. Still, it is but the unbelief of the disciples who "believed not for joy and wondered" at the tidings of their Lord's resurrection. How often do we pray for what we can hardly credit the bestowment of, when it comes in answer to our prayers! This, however, argues not so much hard unbelief as that kind of it incident to the best in this land of shadows, which perceives not so clearly as it might how very near heaven and earth, the Lord and His praying people, are to each other.

Peter continued knocking--delay being dangerous.

But he, beckoning ... with his hand to hold their peace--a lively touch this. In the hubbub of joyful and wondering interrogatories there might mingle reflections, thrown out by one against another, for holding out so long against the testimony of Rhoda; while the emotion of the apostle's own spirit would be too deep and solemn to take part in such demonstrations or utter a word till, with his hand, he had signified his wish for perfect silence. Go show these things unto James and to the brethren--Whether James the son of Alpheus, one of the Twelve, usually known as "James the Less," and "James the Lord's brother" (Ga 1:19), were the same person; and if not, whether the James here referred to was the former or the latter, critics are singularly divided, and the whole question is one of the most difficult. To us, it appears that there are strong reasons for thinking that they were not the same person, and that the one here meant, and throughout the Acts, is the apostle James. (But on this more hereafter). James is singled out, because he had probably begun to take the oversight of the Church in Jerusalem, which we afterwards find him exercising (Ac 15:1-29). And he departed, and went into another place--according to his Lord's express command (Mt 10:23). When told, on a former miraculous liberation from prison, to go and speak unto the people (Ac 5:20), he did it; but in this case to present himself in public would have been to tempt God by rushing upon certain destruction.

as soon as it was day, &c.--His deliverance must have been during the fourth watch (three to six A.M.); else he must have been missed by the keepers at the change of the watch [Wies].

examined the keepers--who, either like the keepers of our Lord's sepulchre, had "shaken and become as dead men" (Mt 28:4), or had slept on their watch and been divinely kept from awaking. commanded that they should be put to death--Impotent vengeance!

Herod was ... displeased with them of Tyre and Sidon--for some reason unknown; but the effect on their commercial relations made the latter glad to sue for peace. their country was nourished by the king's country--See 1Ki 5:11; Ezr 3:7; Eze 27:17. Perhaps the famine (Ac 11:28) made them the more urgent for reconciliation.

Gospel--Barnabas and Saul Return to Antioch.

And upon a set day Herod ... made an oration unto them--to the Tyrians and Sidonians especially.

the people gave a shout, &c.--Josephus' account of his death is remarkably similar to this [Antiquities, 19.8.2]. Several cases of such deaths occur in history. Thus was this wretched man nearer his end than he of whom he had thought to make a public spectacle.

But the word grew, &c.--that is, Not only was the royal representative ignominiously swept from the stage, while his intended victim was spared to the Church, but the cause which he and his Jewish instigators sought to crush was only furthered and glorified. How full of encouragement and consolation is all this to the Christian Church in every age!

Barnabas and Saul returned from Jerusalem--where, it thus appears, they had remained during all this persecution. when they had fulfilled their ministry--or service; that mentioned on Ac 11:29, 30. took with them John ... Mark--(See on Ac 12:12), not to be confounded with the second Evangelist, as is often done. As his uncle was Barnabas, so his spiritual father was Peter (1Pe 5:13).