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Commentary on Acts 11 verses 19–26
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 (Act 11:19): 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 Phoenicia, 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 (Act 4:36), and Simon (Mar 15:21), 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, Act 11:21. (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 (Mar 16:20); in these God bore them witness, Heb 2:4. But I rather under-stand 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, Psa 110:3. 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 53:1), when God teaches with a strong hand, Isa 8:11. 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, Act 11:22. 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, Act 4:36) were instrumental in it (Act 11:23): 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 (Act 4:36), huios paraklēseōs - a son of exhortation; his talent lay that way, and he traded with it; let him that exhorteth attend to exhortation, Rom 12:8. 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, Psa 108:1. 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 (Act 11:24): 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, Act 4:37. [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 (Act 14:12), 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, Act 11:26. 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 (Act 24:5), 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, Jo1 2:20, Jo1 2:27. And God is said to have anointed us in Christ, Co2 1:21. [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 62:2) 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 65:15.
"And the hand of the Lord," it says, "was with them," that is, they wrought miracles; "and a great number believed, and turned unto the Lord." Do you mark why now also there was need of miracles, namely, that they might believe?
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SUMMARY
Acts 11:21 marks a pivotal moment in the early church's expansion, illustrating the powerful and sovereign work of God in extending the Gospel beyond its initial Jewish confines. It succinctly describes how, through the divine enablement of the Lord, a significant number of people in Antioch embraced the Christian faith, demonstrating both intellectual assent and a transformative change of allegiance, laying the groundwork for Antioch to become a crucial missionary hub.
CONTEXT
Literary Context: This verse is situated within a crucial narrative shift in the book of Acts. It follows the account of the scattering of believers due to the intense persecution that arose after the martyrdom of Stephen in Acts 7:58-60. While earlier evangelistic efforts, like Philip's ministry in Samaria (Acts 8:4-8), focused primarily on Jews and Samaritans, Acts 11 introduces a new, groundbreaking development. Believers from Cyprus and Cyrene, having fled to the cosmopolitan city of Antioch, began preaching the Lord Jesus not only to Jews but also, for the first time on a widespread scale, to Gentiles (Greeks). This bold, Spirit-led initiative directly precedes the church in Jerusalem hearing about these developments and sending Barnabas to investigate, leading to his recruitment of Saul (Paul) and their impactful ministry in Antioch. The verse thus serves as a powerful summary statement of the initial success of this Gentile mission.
Historical & Cultural Context: Antioch, located in modern-day Turkey, was the third-largest city in the Roman Empire, after Rome and Alexandria. It was a vibrant, multicultural metropolis, a melting pot of Greek, Roman, and Syrian influences, and home to a significant Jewish diaspora. This diverse environment made it an ideal, though challenging, setting for the Gospel to transcend ethnic boundaries. Unlike Jerusalem, which was deeply rooted in Jewish tradition, Antioch offered a more open and less restrictive environment for the nascent Christian movement to embrace its universal calling. The early church in Antioch would soon become a major center for Gentile Christianity and the launching pad for Paul's missionary journeys, signifying a critical shift from a primarily Jewish sect to a global movement.
Key Themes: Acts 11:21 contributes significantly to several overarching themes in the book of Acts. Firstly, it powerfully illustrates the Sovereignty and Empowerment of God in the church's mission. The phrase "the hand of the Lord was with them" underscores that the remarkable growth was not due to human strategy alone but to divine intervention and enablement. This echoes themes seen earlier, such as the apostles performing signs and wonders because the Lord was adding to their number daily. Secondly, it highlights the Expansion of the Gospel to the Gentiles, a central theological thrust of Acts. This verse explicitly details the fruit of preaching "the Lord Jesus" to Greeks, fulfilling God's promise to Abraham that all peoples on earth would be blessed through him. Finally, it defines Genuine Conversion as a dual process of "believed, and turned unto the Lord." This emphasizes that true faith involves both intellectual assent and a radical reorientation of one's life and allegiance, a concept consistently preached by the apostles, as seen in Peter's sermon on Pentecost.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound meaning. The most prominent is Idiom in the phrase "the hand of the Lord." This is a well-established Old Testament expression, used to denote God's active power, presence, and sovereign intervention. Its use here immediately signals to the reader that the remarkable growth in Antioch was not a mere human achievement but a divinely orchestrated phenomenon. Additionally, the pairing of "believed, and turned" functions as a form of Hendiadys or a complementary pair, where two terms joined by "and" express a single, complex idea. It emphasizes that genuine conversion is not just intellectual assent (believed) but also a decisive reorientation of life and allegiance (turned unto the Lord), signifying a holistic transformation. The phrase "a great number" also serves as Hyperbole or Generalization, emphasizing the significant scale and impact of the conversions, highlighting the overwhelming success of the mission under God's hand.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 11:21 is a powerful theological statement about God's active involvement in the expansion of His kingdom and the nature of true conversion. The "hand of the Lord" signifies divine initiative and empowerment, reminding us that all genuine spiritual fruit is ultimately God's work, not merely human effort or strategy. This truth liberates believers from the burden of self-reliance in ministry, encouraging dependence on the Holy Spirit. Furthermore, the dual action of "believed, and turned unto the Lord" provides a concise yet comprehensive definition of conversion, emphasizing that saving faith is always accompanied by repentance—a decisive turning from sin and self to Christ as Lord. This holistic understanding of conversion is crucial for authentic discipleship and church growth, ensuring that new believers are truly transformed in their allegiance and lifestyle.
REFLECTION AND APPLICATION
Acts 11:21 offers profound encouragement and guidance for believers today. It reminds us that the effectiveness of our witness and ministry is not predicated on our eloquence, resources, or strategic brilliance, but on the active, enabling presence of "the hand of the Lord" with us. When we step out in faith to share the Gospel, we can do so with confidence, knowing that God is at work, preparing hearts and empowering our words. This verse also challenges us to pursue and proclaim a holistic understanding of conversion. It's not enough for people to simply "believe" intellectually; genuine faith must lead to a demonstrable "turning unto the Lord"—a radical reorientation of life, values, and allegiance towards Christ. This means our evangelism should call for both trust in Jesus and a commitment to follow Him, leading to transformed lives that reflect His lordship. May we be faithful instruments, trusting God's hand to bring forth a great harvest.
Questions for Reflection
FAQ
What does "the hand of the Lord was with them" signify in Acts 11:21?
Answer: The phrase "the hand of the Lord was with them" is a powerful biblical idiom, frequently found in the Old Testament (e.g., Exodus 9:3, 1 Samuel 7:13), that signifies God's active, powerful, and favorable presence. In Acts 11:21, it means that the remarkable success of the early believers in Antioch, particularly in converting a "great number" of Gentiles, was not merely due to their human efforts or persuasive abilities. Rather, it was God Himself who was sovereignly at work, empowering their message, opening hearts, and orchestrating the spiritual fruit. It underscores that spiritual growth and evangelistic breakthrough are ultimately divine achievements, with human agents serving as instruments of God's will.
What is the significance of "believed, and turned unto the Lord" as a description of conversion?
Answer: The phrase "believed, and turned unto the Lord" succinctly describes the two essential and complementary components of genuine conversion. "Believed" (Greek: pisteúō) refers to the act of placing faith and trust in Jesus Christ, accepting the truth of His person and work. It involves both intellectual assent and a personal commitment of trust. "Turned unto the Lord" (Greek: epistréphō) signifies repentance—a decisive change of direction, a reorientation of one's life away from sin, self, and false gods, and towards God in allegiance and obedience. This turning is not just a mental shift but a transformation of one's entire life and loyalty. Together, these two verbs emphasize that true conversion is holistic: it involves both a change of mind (faith) and a change of life (repentance), leading to a new relationship of submission and devotion to Jesus Christ as Lord. This holistic understanding is foundational to the Christian call, as seen in Paul's summary of his ministry.
CHRIST-CENTERED FULFILLMENT
Acts 11:21, while describing the early church's expansion, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ Himself. The "hand of the Lord" that was with the believers in Antioch is none other than the active power of the resurrected Christ, working through His Holy Spirit. It is Jesus, the "Lord" to whom "a great number believed, and turned," who is the object and source of this transformation. He is the one who, having accomplished salvation through His death and resurrection, continues to build His church, drawing all people to Himself (John 12:32). The turning "unto the Lord" is a turning to Jesus as the Messiah, Savior, and King, who grants repentance and forgiveness of sins (Acts 5:31). Through Him, those who were formerly alienated from God are now brought near (Ephesians 2:13), becoming new creations (2 Corinthians 5:17) in His kingdom of light (Colossians 1:13-14). Thus, Acts 11:21 is a testament to the ongoing, victorious mission of Christ, who, through His Spirit and His people, continues to gather His elect from every tribe and nation, fulfilling His redemptive purpose.