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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 11:27–30. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Again they justified themselves to the Jews, that the Gentiles were receiving the word, even without enjoying so great attention. There is about to be a questioning: therefore the affair of Cornelius forestalled it. Then indeed they say, "That we to the Gentiles, and they to the Circumcision." Observe, henceforth the very stress of the famine introduces the fellowship on the part of the Gentiles, namely, from the alms. For they receive the offerings sent from them.
"Which also they did, and sent it to the elders by the hands of Barnabas and Saul." Do you mark them, that no sooner do they believe than they bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and Saul, to minister the same. Of this occasion he says to the Galatians, "And James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only that we should remember the poor."
Now the disciples, each according to what they had, decided to send aid to the brothers living in Judea. And they did so, sending it to the elders by the hands of Barnabas and Paul. Here the disciples seem, to those who understand poorly, not to have kept the command of the Lord, where He says: Do not be anxious about tomorrow (Matthew VI), or what Paul often testifies about himself, that he worked with his own hands, so as not to burden anyone, does not seem to have followed the Lord's command to imitate the birds of the air and the lilies of the field. But from these and similar passages of Scripture, it is clear enough that our Lord does not disapprove of someone providing for these things in a human manner; but if someone serves God for the sake of these things, so that in their works they seek not the kingdom of God but the acquisition of these things. Therefore, this entire precept is reduced to this rule: that even in the provision of these things we should think of the kingdom of God, but in the service of the kingdom of God, we should not think of these things.
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Summary
Acts 11:30 describes the practical outworking of Christian benevolence, as the disciples in Antioch, responding to a prophetic warning of famine, collected and dispatched financial aid to the suffering believers in Judea. This act of solidarity was entrusted to the care of Barnabas and Saul, who were commissioned to deliver the offering directly to the recognized leadership, the elders, in Jerusalem, thereby strengthening the bonds between the burgeoning Gentile church and its Jewish roots.
Context
Literary Context
This verse concludes a pivotal section in the book of Acts that highlights the expansion of the gospel beyond its Jewish origins to the Gentiles. Immediately preceding Acts 11:30, Acts 11:19-26 details the establishment and flourishing of the church in Antioch, a diverse and vibrant city where believers were first called "Christians." The narrative then introduces the prophet Agabus, who, under the inspiration of the Holy Spirit, foretells a severe famine across the Roman world. Acts 11:29 records the Antiochian believers' immediate and generous response, with each disciple contributing according to their ability to send relief to the brethren in Judea. Thus, Acts 11:30 serves as the culmination of this humanitarian effort, detailing the method and agents of delivery, and setting the stage for Barnabas and Saul's subsequent missionary endeavors.
Historical & Cultural Context
The famine predicted by Agabus is historically corroborated by Roman historians like Tacitus and Suetonius, indicating a widespread scarcity that particularly impacted the eastern Roman provinces during the reign of Emperor Claudius (AD 41-54). Judea, being a region often susceptible to famine and economic hardship, would have been especially vulnerable. The act of sending aid from Antioch to Jerusalem reflects a significant cultural and theological bridge-building. Antioch was a major Hellenistic city, a hub of Gentile Christianity, while Jerusalem remained the heartland of Jewish Christianity. This inter-church aid transcended the traditional ethnic and geographical divides, demonstrating a nascent global Christian identity. The mention of "elders" reflects the organizational structure of both Jewish synagogues and early Christian communities, where a council of respected, mature leaders managed the affairs of the congregation.
Key Themes
Acts 11:30 contributes significantly to several overarching themes in Acts. Firstly, it underscores the theme of Christian Unity and Solidarity, demonstrating how believers, regardless of their geographical or ethnic background, are bound together as one body in Christ, sharing in each other's burdens and joys. This practical expression of love foreshadows Paul's later teachings on the collection for the saints (e.g., 2 Corinthians 8-9). Secondly, it highlights the Emergence of Church Leadership and Structure. The established presence of "elders" in Jerusalem indicates a maturing organizational framework within the early church, moving beyond the initial apostolic oversight to a more localized, sustainable leadership model. Thirdly, the verse marks a crucial point in the Developing Ministry of Barnabas and Saul. Their selection as trusted envoys signifies their growing prominence and the divine preparation for their future missionary work, bridging their ministry in Antioch with the foundational church in Jerusalem. This mission also serves as a precursor to their formal commissioning in Acts 13:2.
Exposition and Analysis
Key Word Analysis
This verb signifies "to make or do" in a wide application, denoting active execution and accomplishment. In Acts 11:30, it emphasizes that the Antiochian believers' intention to send aid was not merely a thought or a promise, but a concrete action. They "did" what they resolved to do, highlighting their commitment and the tangible nature of their generosity.
Derived from "apo" (from) and "stellō" (to send), this word means "to send out, properly on a mission." It implies a formal dispatch, often with a specific purpose or authority. The use of apostéllō here indicates that the relief was not casually delivered but formally entrusted to Barnabas and Saul, signifying the importance and official nature of their mission as envoys of the Antiochian church.
This term, meaning "older" or "senior," refers to a recognized body of leaders within the early Christian community, a concept likely drawn from the established system of leadership in Jewish synagogues. In Acts 11:30, it points to mature, respected, and experienced individuals in Jerusalem who were entrusted with spiritual oversight and practical administration, underscoring the developing structure of the early church.
Verse Breakdown
"Which also they did"
This clause directly connects to the preceding verse (Acts 11:29), affirming that the Antiochian disciples indeed carried out their resolution to send relief. It underscores the practical and immediate nature of their response to the prophecy, demonstrating their faith through concrete action and generosity. The phrase emphasizes the collective will and unified effort of the entire community.
"and sent it to the elders"
This part specifies the recipients of the aid: "the elders" in Jerusalem. This detail is crucial, indicating an established, recognized leadership structure within the Jerusalem church. The relief was not sent to individuals but to a governing body, implying a level of organization and trust in their stewardship of the communal resources. It highlights the early church's developing ecclesiastical framework.
"by the hands of Barnabas and Saul"
This final phrase identifies the chosen messengers. "By the hands of" is an idiomatic expression signifying agency or instrumentality, meaning Barnabas and Saul were the trusted agents through whom the gift was conveyed. Their selection underscores their growing prominence and reliability within the early church, marking a significant moment in their ministry as they are entrusted with a vital mission that connects the Antiochian and Jerusalem churches.
Literary Devices
Luke's narrative in Acts 11:30 employs several literary devices effectively. The verse serves as a concise Narrative Conclusion to the account of the Antiochian church's benevolence, providing closure to the story of the famine relief while simultaneously acting as a Transitional Device, setting the stage for Barnabas and Saul's return to Antioch and their subsequent missionary journeys detailed in later chapters. The phrase "by the hands of Barnabas and Saul" utilizes Synecdoche, where "hands" (a part) represents the full agency and trusted responsibility of the individuals (Barnabas and Saul) themselves. This emphasizes not just the physical act of delivery but the personal trust and spiritual authority invested in these two men. Furthermore, the entire episode, culminating in this verse, functions as a powerful example of Practical Theology, demonstrating how theological convictions (belief in prophecy, understanding of the church as one body) are translated into tangible acts of love and service.
Theological and Thematic Connections
Acts 11:30 profoundly illustrates the early church's commitment to practical love, unity, and mutual support, transcending geographical and cultural divides. The Antiochian believers' spontaneous and sacrificial giving to the distant Judean brethren exemplifies the core Christian principle of koinonia, or fellowship, which extends beyond shared beliefs to shared burdens. This act of benevolence, facilitated by recognized leadership, reflects God's design for His church as a unified body, where members care for one another, demonstrating the reality of Christ's love to a watching world. It underscores that true faith is not merely intellectual assent but is expressed through tangible acts of compassion and generosity, building bridges of fellowship and strengthening the fabric of the global Christian community.
Reflection and Application
Acts 11:30 provides a timeless blueprint for Christian living and church practice. It challenges believers today to cultivate a spirit of radical generosity, not merely as an obligation but as a heartfelt response to the needs of others, particularly within the family of faith. The Antiochian church, despite being relatively new and perhaps not exceedingly wealthy, prioritized the well-being of their struggling brethren, demonstrating that true compassion knows no geographical boundaries. This verse calls us to look beyond our immediate congregations and consider the broader body of Christ, fostering a global perspective of mutual responsibility and care. Furthermore, it highlights the importance of trusting and supporting godly leadership within the church, as Barnabas and Saul were entrusted with the vital task of delivery, and the elders with the stewardship of the aid. Our willingness to give, serve, and submit to spiritual authority are all reflections of our commitment to Christ and His church.
Questions for Reflection
FAQ
What is the significance of Barnabas and Saul being chosen to deliver the aid?
The selection of Barnabas and Saul (who would later become the Apostle Paul) to deliver the aid is highly significant. It underscores their growing prominence and trustworthiness within the early Christian movement. Barnabas was already a respected leader, having introduced Saul to the apostles in Acts 9:27 and having mentored him in Antioch (Acts 11:25-26). Their joint mission to Jerusalem solidified their partnership and provided a crucial link between the burgeoning Gentile church in Antioch and the foundational Jewish Christian community in Jerusalem. This mission also served as a preparatory experience for their future missionary journeys, demonstrating their reliability and commitment to the broader church's welfare, as detailed in Acts 13.
Christ-Centered Fulfillment
Acts 11:30, though a narrative of human benevolence, finds its ultimate fulfillment and deepest meaning in Christ. The spontaneous generosity of the Antiochian believers reflects the very heart of God, who, in Christ, gave His only Son for the salvation of the world (John 3:16). Jesus himself taught that true discipleship involves self-sacrificial love and care for the "least of these" (Matthew 25:40), identifying with the suffering of His people. The unity demonstrated between the Antiochian and Judean churches, facilitated by the shared mission of Barnabas and Saul, foreshadows the breaking down of all dividing walls through Christ's atoning work (Ephesians 2:14). Furthermore, the establishment of "elders" and the structured delivery of aid point to Christ as the Head of the Church (Ephesians 1:22-23), who provides spiritual gifts and leadership for the building up of His body (Ephesians 4:11-12). Thus, the acts of giving, unity, and organized ministry in Acts 11:30 are not merely human initiatives but Spirit-empowered expressions of Christ's ongoing work in and through His church, mirroring His own self-giving love and unifying purpose.