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Commentary on Acts 11 verses 27–30
When our Lord Jesus ascended on high he gave gifts unto men, not only apostles and evangelists, but prophets, who were enabled by the Spirit to foresee and foretel things to come, which not only served for a confirmation of the truth of Christianity (for all that these prophets foretold came to pass, which proved that they were sent of God, Deu 18:22; Jer 28:9), but was also of great use to the church, and served very much for its guidance. Now here we have,
I. A visit which some of these prophets made to Antioch (Act 11:27): In these days, during that year that Barnabas and Saul lived at Antioch, there came prophets from Jerusalem to Antioch: we are not told how many, nor is it certain whether these were any of those prophets that we afterwards find in the church at Antioch, Act 13:1. 1. They came from Jerusalem, probably because they were not now so much regarded there as they had been; they saw their work in a manner done there, and therefore thought it time to be gone. Jerusalem had been infamous for killing the prophets and abusing them, and therefore is now justly deprived of these prophets. 2. They came to Antioch, because they heard of the flourishing state of that church, and there they hoped they might be of some service. Thus should every one as he hath received the gift minister the same. Barnabas came to exhort them, and they, having received the exhortation well, now have prophets sent them to show them things to come, as Christ had promised, Joh 16:13. Those that are faithful in their little shall be entrusted with more. The best understanding of scripture-predictions is to be got in the way of obedience to scripture-instructions.
II. A particular prediction of a famine approaching, delivered by one of these prophets, his name Agabus; we read of him again prophesying Paul's imprisonment, Act 21:10, Act 21:11. Here he stood up, probably in one of their public assemblies, and prophesied, Act 11:28. Observe, 1. Whence he had his prophecy. What he said was not of himself, nor a fancy of his own, nor an astronomical prediction, nor a conjecture upon the present workings of second causes, but he signified it by the Spirit, the Spirit of prophecy, that there should be a famine; as Joseph, by the Spirit enabling him, understood Pharaoh's dreams, foretold the famine in Egypt, and Elijah the famine in Israel in Ahab's time. Thus God revealed his secrets to his servants the prophets. 2. What the prophecy was: There should be great dearth throughout all the world, by unseasonable weather, that corn should be scarce and dear, so that many of the poor should perish for want of bread. This should be not in one particular country, but through all the world, that is, all the Roman empire, which they in their pride, like Alexander before them, called the world. Christ had foretold in general that there should be famines (Mat 24:7; Mar 13:8; Luk 21:11); but Agabus foretels one very remarkable famine now at hand. 3. The accomplishment of it: It came to pass in the days of Claudius Caesar; it began in the second year of his reign, and continued to the fourth, if not longer. Several of the Roman historians make mention of it, as does also Josephus. God sent them the bread of life, and they rejected it, loathed the plenty of that manna; and therefore God justly broke the staff of bread, and punished them with famine; and herein he was righteous. They were barren, and did not bring forth to God, and therefore God made the earth barren to them.
III. The good use they made of this prediction. When they were told of a famine at hand, they did not do as the Egyptians, hoard up corn for themselves; but, as became Christians, laid by for charity to relieve others, which is the best preparative for our own sufferings and want. It is promised to those that consider the poor that God will preserve them, and keep them alive, and they shall be blessed upon the earth, Psa 41:1, Psa 41:2. And those who show mercy, and give to the poor, shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Psa 37:19, Psa 37:21. The best provision we can lay up against a dear time is to lay up an interest in these promises, by doing good, and communicating, Luk 12:33. Many give it as a reason why they should be sparing, but the scripture gives it as a reason why we should be liberal, to seven, and also to eight, because we know not what evil shall be upon the earth, Ecc 11:2. Observe,
1.What they determined - that every man, according to his ability, should send relief to the brethren that dwelt in Judea, Act 11:29. (1.) The persons that were recommended to them as objects for charity were the brethren that dwelt in Judea. Though we must, as we have opportunity, do good to all men, yet we must have a special regard to the household of faith, Gal 6:10. No poor must be neglected, but God's poor most particularly regarded. The care which every particular church ought to take of their own poor we were taught by the early instance of that in the church at Jerusalem, where the ministration was so constant that none lacked, Act 4:34. But the communion of saints in that instance is here extended further, and provision is made by the church at Antioch for the relief of the poor in Judea, whom they call their brethren. It seems it was the custom of the Jews of the dispersion to send money to those Jews who dwelt in Judea, for the relief of the poor that were among them, and to make collections for that purpose (Tully speaks of such a thing in his time, Orat. pro Flacco), which supposes there were many poor in Judea, more than in other countries, so that the rich among them were not able to bear the charge of keeping them from starving; either because their land had become barren, though it had been a fruitful land, for the iniquity of those that dwelt therein, or because they had no traffic with other nations. Now we may suppose that the greatest part of those who turned Christians in that country were the poor (Mat 11:5, The poor are evangelized), and also that when the poor turned Christians they were put out of the poor's book, and cut off from their shares in the public charity; and it were easy to foresee that if there came a famine it would go very hard with them; and, if any of them should perish for want, it would be a great reproach to the Christian profession; and therefore this early care was taken, upon notice of this famine coming, to send them a stock beforehand, lest, if it should be deferred till the famine came, it should be too late. (2.) The agreement there was among the disciples about it, that every man should contribute, according to his ability, to this good work. The Jews abroad, in other countries, grew rich by trade, and many of the rich Jews became Christians, whose abundance ought to be a supply to the want of their poor brethren that were at a great distance; for the case of such ought to be considered, and not theirs only that live among us. Charitable people are traders with what God has given them, and the merchants find their account in sending effects to countries that lie very remote; and so should we in giving alms to those afar off that need them, which therefore we should be forward to do when we are called to it. Every man determined to send something, more or less, according to his ability, what he could spare from the support of himself and his family, and according as God had prospered him. What may be said to be according to our ability we must judge for ourselves, but must be careful that we judge righteous judgment.
2.What they did - they did as they determined (Act 11:30). Which also they did. They not only talked of it, but they did it. Many a good motion of that kind is made and commended, but is not prosecuted, and so comes to nothing. But this was pursued, the collection was made, and was so considerable that they thought it worth while to send Barnabas and Saul to Jerusalem, to carry it to the elders there, though they would want their labours in the mean time at Antioch. They sent it, (1.) To the elders, the presbyters, the ministers or pastors, of the churches in Judea, to be by them distributed according to the necessity of the receivers, as it had been contributed according to the ability of the givers. (2.) It was sent by Barnabas and Saul, who perhaps wanted an occasion to go to Jerusalem, and therefore were willing to take this. Josephus tells us that at this time king Irates sent his charity to the chief men of Jerusalem, for the poor of that country; and Helena, queen of the Adiabeni, being now at Jerusalem, and hearing of many that died of famine there, and in the country about, sent for provisions from Cyprus and Alexandria, and distributed them among the people; so says Dr. Lightfoot, who also computes, by the date of Paul's rapture, "fourteen years before he wrote the second Epistle to the Corinthians" (Co2 12:1, Co2 12:2), that it was in this journey of his to Jerusalem, with these alms and offerings, that he had his trance in the temple (which he speaks of, Act 22:17), and in that trance was rapt up into the third heaven; and then it was that Christ told him he would send him thence unto the Gentiles, which accordingly he did as soon as ever he came back to Antioch. It is no disparagement, in an extraordinary case, for ministers of the gospel to be messengers of the church's charity, though to undertake the constant care of that matter would ordinarily be too great a diversion from more needful work to those who have given themselves to prayer and the ministry of the word.
"And in these days came prophets from Jerusalem unto Antioch." It was need that the fruit of alms should also be planted there. And see how of necessity none of the men of note becomes their teacher. They got for their teachers, men of Cyprus, and Cyrene, and Paul - though he indeed surpassed the Apostles themselves - since Paul also had for teachers Ananias and Barnabas.
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SUMMARY
Acts 11:27 details a significant moment in the early church's development, reporting the arrival of prophets from Jerusalem to the burgeoning Christian community in Antioch. This event underscores the interconnectedness of the nascent church, the active role of spiritual gifts, and God's providential guidance during a period of rapid expansion and the integration of Gentile believers into the body of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Historical Reporting, presenting a concise factual statement about an event. It functions as a Narrative Transition, smoothly moving the story from the general account of Antioch's growth and the ministry of Barnabas and Saul to the specific event of the prophets' arrival, which immediately sets the stage for Agabus's significant prophecy in the following verse. The simple declarative sentence structure lends an air of objective truth to the account. There is also an element of Implication; the very act of prophets traveling from Jerusalem to Antioch implies the importance of the Antiochian church and the divine intention behind their visit, suggesting a specific purpose beyond a casual visit.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 11:27 powerfully illustrates God's ongoing commitment to guiding and equipping His church through the Holy Spirit. The presence of prophets signifies that divine revelation was not limited to the apostles but extended through various gifted individuals for the edification and direction of the wider body of Christ. This passage underscores the vital role of spiritual gifts in the early church's growth and stability, demonstrating how God provided specific insights and warnings to prepare His people for future challenges. The journey of these prophets from Jerusalem to Antioch also highlights the essential unity and interconnectedness of the early Christian communities, emphasizing a shared spiritual heritage and a mutual reliance on God's word, regardless of geographical or cultural distinctions.
REFLECTION AND APPLICATION
The arrival of prophets in Antioch serves as a profound reminder that God actively engages with and guides His people. In a time of rapid expansion and new challenges for the early church, God did not leave them without direction but provided specific, timely revelation through gifted individuals. This principle remains relevant for believers today: God continues to speak and guide His church, primarily through His written Word, but also through the Holy Spirit's leading, and through individuals whom He has gifted for teaching, discernment, and encouragement. We are called to cultivate a posture of listening and discernment, recognizing that God's voice can come through various channels within the body of Christ. The interconnectedness of the early church also challenges us to value and foster unity across different congregations and denominations, recognizing that we are all part of one body, called to support and edify one another for the common mission of the Gospel.
Questions for Reflection
FAQ
What was the primary role of prophets in the early church as depicted in Acts?
Answer: In the early church, prophets were divinely inspired individuals who spoke forth God's message, primarily for the purpose of edification, exhortation, and comfort for the believers, as described in 1 Corinthians 14:3. While they occasionally foretold future events, such as Agabus's prophecy of a famine in Acts 11:28, their main function was to communicate God's will, provide divine insight, and offer guidance to the nascent Christian communities, helping them to grow in faith and navigate challenges. They were foundational to the church, alongside apostles, as mentioned in Ephesians 2:20.
Why was it significant that these prophets came specifically from Jerusalem to Antioch?
Answer: The journey of prophets from Jerusalem to Antioch was highly significant for several reasons. Jerusalem was the birthplace of the church and remained its spiritual and administrative center, representing its Jewish roots and apostolic authority. Antioch, on the other hand, had rapidly emerged as a vibrant, multi-ethnic Christian hub, particularly significant for its large number of Gentile converts. The arrival of prophets from Jerusalem to Antioch symbolized the unity and interconnectedness of the early church, demonstrating that the Jerusalem leadership acknowledged and supported the work among Gentiles. It also underscored that divine guidance and spiritual gifts were essential for the entire body of Christ, not just the original community. This visit served to strengthen the bonds between the two major centers of early Christianity and prepare the Antiochian church for future challenges, as evidenced by Agabus's subsequent prophecy.
CHRIST-CENTERED FULFILLMENT
While Acts 11:27 focuses on the role of human prophets in the early church, it ultimately points to Christ as the ultimate Prophet and the source of all divine revelation. Before the coming of Christ, God spoke through various prophets in many ways (Hebrews 1:1). However, in these last days, God has spoken to us definitively through His Son (Hebrews 1:2). Jesus Christ is the Word made flesh, the perfect and complete revelation of God (John 1:1-14). The prophets in Antioch, like all true prophets, served to communicate God's will and prepare His people, ultimately pointing to the one who perfectly embodies and fulfills God's message. The guidance provided by the Holy Spirit through these prophets was a continuation of Christ's work, as He promised the Spirit would guide His disciples into all truth (John 16:13). Thus, the arrival of prophets in Antioch underscores that the growth and direction of the church are always ultimately centered on Christ, the Head of the Church, who continues to equip His body with gifts for its edification and mission until His return.