Acts 11:22

Act_11:22-26

Then tidings of these things came to the ears of the Church,…and they sent forth Barnabas.

A St. Barnabas the need of the hour

You know the strain and the stress of the situation recorded in my text. We are speaking of Antioch, to which Barnabas is sent. Here, then, we have a strong, central, organised Church, going its own way on somewhat new lines, with a new environment, with a new development. And yet it causes a great deal of anxiety in those who are left at home in the old places in Jerusalem. This strong, assertive child of theirs, to what will it grow, what will happen to it? The very preachers who founded it made them at Jerusalem nervous. The gospel was in them as Stephen had proclaimed it; and they knew it was for the Greeks as well as for the Jews. It was the Greeks that were flocking in, from beyond the strict borders of the old race, and it was out of this people the Church grew. Such a Church would sit light by the old traditions. It was a new capital for Christianity, with altogether Gentile associations; and habits, and customs, and interests, and environment, and style of thought, and even of language, would none of them be Jewish. How different! And it was all going on so fast! To what lengths are they going at Antioch? Where will they stop? And so there was a bitter problem to solve, then as at all times; and it is difficult for us to realise how deep their anxieties would go; how possibly the Twelve would be almost as anxious as any. They might share the alarm with perfect loyalty. And then they had so much to think of--those Twelve at Jerusalem. There were the angry, hot-headed Pharisees, who believed in such numbers after the Lord had risen. They came pouring into the Church; but they were half Pharisees still. Their prejudices were very strong; and they had always been in terror of these Gentile converts; and here were the people at Antioch going ahead in a way just to give these people a sort of excuse to say, Ah, we told you what would happen if these foreigners were let in! And naturally the apostles say, Well, we must be tender to these Jewish converts of ours, we must consider them, they are sensitive; there may be a recoil, a schism, if we do not hold in those at Antioch. We can measure how terrible the danger was by remembering how fierce was the storm when it did finally burst on the head of St. Paul. So severe was the crisis, so imminent the peril. And yet all was warded off; the storm that afterwards broke on St. Paul was kept clear for the moment, and it was all done by one man. One name, the most honourable and beautiful; one name that could hold things together for the time; one name that could persuade, conciliate, win confidence, and avert wrath. It is the name of a man of healing, of advocacy, of intercession, of prevailing comfort--Joses, who was called Barnabas, the Son of Consolation. Now, Barnabas held this unique position, that each side of the controversy had a claim upon him. First for Jerusalem. He is, as we know, the very model and hero of the earliest Church in Jerusalem. In those very first days of the Church, when it still lingered on the Temple steps, when the apostles were altogether dominant, even then one name is singled out as specially catching the spirit of the hour--Barnabas, the Levite, who, having land, sold it, and brought the money and laid it at the apostles feet. As if to say that in that beautiful little Church, out of the host of people who were so good, one was supremely good, and he was Barnabas. He had the very spirit of generosity and charity that marked that hour. And yet Barnabas was not himself a Jew of Jerusalem; he was not a man who had been hedged in by all the ancient barriers and customs of the Jewish life. No; he was from Cyprus; he came from the very place to which these Antioch preachers had gone. He was a Jew of the Dispersion; he had got the temper and mind of a Jew who had lived in close contact with the Gentile life; and so disposed, he had been quick to understand, accept, and trust St. Paul. He was in sympathy with the Church at Jerusalem; he was in sympathy with the freer, bolder doings of the Church at Antioch. He would know these men who were going forward with such a dash. Let Barnabas go--that was the end of all these consultations. It was not a hostile mission, but one sent to allay a little alarm caused by wild rumour and exaggeration. Barnabas is just the man to review, to advise, to control anything amiss, to give confidence if he approves. So it was decided--They sent forth Barnabas. It was a delicate mission; and we know what happened, and how well he carried it out. We read of his wisdom, his sympathy, his width, his firmness, his insight, his courage. He came, and he saw the grace of God. Not suspicious, jealous, no standing aloof and refusing to acknowledge it. No, he saw it--it was grace. Only he gave them some warnings against unsteadiness, exhorting them all that with purpose of heart they would cleave unto the Lord. And then he does a most bold thing. He, so far, recognises that it is grace, true and real, that works at Antioch, that he determines to forward it with all his might; and he goes to Tarsus, where Paul is still in hiding, unable to work in a Church that suspects him. So he made the stroke of strokes--brought Saul to Antioch. That was the beginning of the work of St. Paul, of his ministry to the Gentiles; and all came from Barnabas, who had the courage to hold out his hand to Saul, and give him twice over to the Church. So triumphantly did he keep the unity of the Church and avert the storm. Antioch goes on growing apace, Barnabas and Paul working hand in hand for a whole year, assembling themselves with the Church and teaching much people. And the disciples were called Christians first in Antioch. Barnabas, the mediator between the contrasted forces that press for mastery over the fortunes of the Church. Ah! yes, we need his name still, today as much as ever. There is always a Jerusalem and an Antioch in the story of the Church. There is always an Antioch being occupied, always some new centre of action to be taken up, some new post on the line of advance, some new venture to be made, breaking new ground. There must always be a new Antioch where the fresh forces of civilisation and culture are active--forces which the Church must go out to, and establish herself in the midst of them. They cannot be reached from the old centres. There must be some adaptation of methods to reach them. Then Jerusalem too. There is--there always ought to be--Jerusalem behind us--the witness to the Eternal Truth, the unchanging apostolic deposit, on which the passage of time marks no alteration; there must always be the infallible experience, which touched, which felt, and knew the Word of God--the old, firm, solid centre, whence indeed all new effort must take its rise. Jerusalem--the sacred hearth of the holy fire whence all other fires were lighted; the ancient home, dear to all who name the One Name, Jesus Christ--Jerusalem, the mother of us all. There must always be Jerusalem, and always Antioch; but the difficulty is to keep the two together. Each will be apt to misjudge and to think the worse of the other. Each will judge the other by its most perilous adherents. At Jerusalem they will hear of nothing of Antioch but what is headstrong, reckless, rash, audacious, insolent. At Antioch they will be groaning at the rigid stiffness and obstinacy, nervous timidity, narrowness, and suspiciousness of Jerusalem. So there will alway be the need of a Barnabas, ready to pass from the one to the other centre; gracious, capable, sympathetic, loyal to the backbone; yet appreciative, sensitive, inside the movement, strong yet benign. Such men save the Church at each sharp crisis in her story. We want this son of advocacy to hold us together, someone who is courageous without hardness, conciliatory without weakness, who is so strong that he can afford to be firm. We shall want him in days to come I doubt not. We remember the simple qualification that the Bible gives of St. Barnabas--He was a man full of the Holy Ghost and of faith. That is all we want--someone sound and healthy to the core, someone felt to be morally wholesome, to have a good heart and a good nature all through, with nothing perverted or twisted about him, a man who has proportion and balance, and all his gifts in genial exercise. That first, full of the Holy Ghost--that Holy Ghost who is the Spirit of advocacy, who is so strong, who is so sweet and gentle--that Holy Ghost who is the very power that binds these two opposite gifts. He is the Spirit of fire, of vehement decision, the unconquerable purging force. And yet the Spirit of the wind--the Spirit so pliable, so elastic, so sensitive, so free, so moving, so quick, so ready to pass in and out, blowing where it listeth. The fire and the wind, strength and gentleness--that is the power of this blessed Spirit of God. Barnabas has both gifts; and we want a Barnabas nourished by the Holy Ghost, and so lifted and transformed by the power of Him who is fire and wind, to be full of faith, to be full of loyalty to the living Christ. (H. Scott Holland, M. A.)

Barnabas at Antioch

I. What Barnabas was.

1. He was a good man--a man of a kind, affable, and courteous disposition. This goodness, which is one of the fruits of Gods Spirit, should characterise all Christians. It--

(1) Adorns the doctrine of God our Saviour.

(2) Attracts the notice of the unhappy worldling.

(3) Wins the affections of the young.

2. He was also full of the Holy Ghost. An amiable disposition does not make a Christian. There are many whom we esteem for their sweetness of character, but who, like the young man that Jesus loved, yet lack one thing--the gift of the Holy Ghost.

(1) No man can be said to be a true Christian till the Holy Spirit has shown him his guilt, and led him to the Saviour.

(2) No man can call Jesus Lord but by the Holy Ghost.

(3) The sons of God are led by, pray, walk, and live in the Spirit.

3. He was full of faith. He had the most implicit confidence in the remedy he was to apply to the souls of men.

II. What he saw. The grace of God--i.e., its effects. These are sometimes seen in mens--

1. Countenances. Wisdom maketh the face to shine. A merry heart maketh a cheerful countenance. And what can make the heart so merry as the assurance of salvation? Stephens face was as the face of an angel. Thus, too, was it with Moses. The believer may not be conscious of this heavenly expression. Others, however, will observe it.

2. Conversation. Out of the abundance of the heart the mouth speaketh. A man cannot himself feel the value of the Saviour without commending His preciousness to others.

3. Conduct. A tree is known by its fruits, so are believers known by their works.

III. What he felt. He was glad because--

1. Souls were saved. A thirsty traveller would not rejoice over a dry well, nor a musician over a tuneless organ. Nor will the believer rejoice over ordinances, however well administered, unless he has evidence afforded that Christ is faithfully preached, and that good is being done to the souls of men.

2. A public profession of Christ was made. With the heart man believeth, but with his mouth he maketh confession. Nothing gives so much consolation and influence to a minister and his people as when they first see one and then another coming out from the world and joining themselves boldly to the Lords side.

3. Christs presence was vouchsafed. Excellent as are a pure creed, a large Church, and an attentive congregation, the faithful minister will esteem them but formal and unprofitable unless he can see resting upon his labours Christs presence and blessing.

IV. What he did. Barnabas knew the weakness of the flesh and the power of Satan; and hence, although he saw the grace of God, he rejoiced with trembling. He saw the tree covered indeed with blossoms, and this made him the more anxious lest any of those blossoms should be blighted. He therefore exhorted these disciples. In every age similar exhortation has been needful. There are now, as there were then, false teachers, and temptations to seduce men from Christ into the world. Suffer ye the word of exhortation.

1. Do I address any who are growing weary in well-doing?--any who are beginning to be backsliders? I have an errand, O worldly professor, to thee: Remember Lots wife. Arouse yourselves, then, and do your first works.

2. I am doubtless addressing some who do not wish to be considered as religious professors. Now you I cannot exhort to cleave unto the Lord, for you have never yet come to the Lord. To you I address this: If in that day the righteous scarcely be saved, where shall the ungodly and the sinner appear? (C. Clayton, M. A.)

The mission of Barnabas

I. Authenticated the genuineness of Christianity at Antioch. Verses 23, 24, shows us that personal Christianity--

1. Is essentially identified with Divine grace. It--

(1) Originates in it. Of His own will begat He us.

(2) Is sustained by it.

(3) Is a reflection of it.

2. Is an observable fact. Barnabas saw it. It is not an inoperative sentiment, a light under a bushel. It must reveal itself.

(1) The ruling spirit of life is new. There is a new heart. Old things are passed away.

(2) The master purpose of life is new. The aim is not how to serve self or the world, but to glorify God.

(3) The prevailing conduct of life is new. Converted men are about their Fathers business.

3. In its extension delights the heart of the good. They know that as it spreads--

(1) The worlds happiness will be promoted. It is the only power that works off social, political, and moral evils.

(2) Gods character will be revealed. It clears away all that conceals the moral beauty of God.

4. In its development is dependent on personal efforts. Though it originates in Divine grace, it is only kept by cleaving to God.

II. Gave a new name to the disciples.

1. Though given in derision--

(1) It towers above every other name.

(2) Represents the highest thinking.

(3) Stands for the Divinest sympathies.

(4) Is the inspiration of the grandest enterprises.

(5) Produces the sublimest characters.

2. Is destined to supersede all other names that have usurped its place.

III. Developed a new spirit of beneficence (Act_11:27-30). This was--

1. Individual. Every man. There was no one who did not contribute something.

2. Proportionate. According to his ability--not according to what others did or expected.

3. Prompt. They did not postpone it for future consideration.

4. Judicious (Act_11:30). (D. Thomas, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 11:22-24. Then tidings of these things came to the church at Jerusalem — And, as they had lately seen a way opened for the conversion of the Gentiles, they received information of this further progress of the gospel with peculiar pleasure; and sent forth Barnabas to Antioch — That he might confirm the new converts in the faith into which they had been initiated: who, when he came — To the city, and had seen — Evident proofs of the grace of God conferred upon them; was glad — Rejoiced in the good work wrought among them; and exhorted them all that — Whatever circumstances of difficulty and suffering might arise; they would, with purpose of heart — With full determination and constancy; cleave unto the Lord — Adhere to his truth, cause, and people. For he was a good man — A man eminently pious and benevolent; and full of the Holy Ghost and of faith — Largely endowed with the sanctifying graces and extraordinary gifts of the Divine Spirit; and much people — Through his instrumentality; were added unto the Lord — Were converted unto God, and received into the church by baptism.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

B.—THE CHURCH IN JERUSALEM SENDS BARNABAS TO ANTIOCH; HE ENCOURAGES THE MEMBERS OF THE RECENTLY FORMED CONGREGATION; AND CONDUCTS SAUL TO THEM

s Act_11:22-26

22Then [But] tidings of these things [concerning them (see Exeg. note)] came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go [travel]14 as far as Antioch. 23Who, when he came [arrived], and had seen [and saw] the grace15 of God, was glad [rejoiced], and exhorted them [om. them] all, that with purpose [determination] of [the] heart they would cleave [should adhere] unto the Lord. 24For he was a good man, and full of the Holy Ghost and of faith: and much people [a considerable multitude] was added unto the Lord. 25Then departed Barnabas [But he went forth]16 to Tarsus, for to seek Saul: 26And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they17 assembled themselves [came together] with the church [in the congregation]18 , and taught much people. And [taught a considerable multitude, and (τε) that (χργμ. also depending on ἐγένετο)] the disciples were called Christians first in Antioch.

EXEGETICAL AND CRITICAL

Act_11:22. Then tidings of these things [concerning them].—The tidings referred to the men [not “things” Engl. vers.], who voluntarily labored in Antioch as missionaries among the Gentiles; for αὐτῶν in Act_11:22, like αὐτῶν in Act_11:21, must necessarily be understood as referring to the Hellenists who are described in Act_11:20, as performing the part of evangelists. Public report [ὁ λόγος, fama, as in Mar_1:45 (Meyer).—Tr.] brought the information concerning their operations among the pagans, and the results of their preaching in Antioch, to the congregation in Jerusalem. The members of the latter gave evidence of their interest in this matter, and in the congregation in Antioch, (which had been but recently formed, and which consisted mainly of converted heathens), by sending Barnabas to them. This mission was the more appropriate and kind, as Barnabas himself was also a native of the island of Cyprus (Act_4:36), from which some of those Christians came, who had spread the Gospel in Antioch. A certain connection between these men and Barnabas, accordingly, already existed, inasmuch as he was not only a Hellenist, but, in particular, a native of Cyprus.

Act_11:23-26. a. Barnabas was commissioned by the primitive congregation to examine the state of affairs in Antioch, and then to adopt such active measures as the circumstances should require. When he arrived, he saw such decisive evidences of the grace of God, which had attended the labors of the evangelists, and controlled the newly converted heathens, that he could only heartily rejoice. He found no occasion to censure any thing whatever, or even to remedy any defect, and therefore all that remained for him to do, was, solely, to exhort all the members of the congregation to persevere, and to remain faithful to the Redeemer. He urged them to adhere τῆ προθέσει τῆς καπδιας, with the determination of the heart, to the Lord, i.e., to adopt it as an established principle, and carry it into effect, that they would adhere to Christ. This παρακαλεῖν of Barnabas reminds us of the circumstance mentioned by Luke, Acts, Act_4:36, that he had been surnamed: “Son of prophetic discourse, or exhortation” [see Exeg. note on Act_4:36-37.—Tr.], on account of the special gift which he had received. We may hence assume, that the exhortations which he addressed to the Antiochian Christians, were discourses preëminently marked by depth and power of thought, and by earnestness of manner. There is another allusion to the same general point, in Luke’s remark that Barnabas had a kind heart and disposition, and was full of the Holy Ghost and of faith. The predicate ἀγαθιός designated not only moral worth in general, but also, in a special sense, kindness, or, affectionate sentiments. All this most fully agrees with the statement that he rejoiced so heartily (ἐχάρη, Act_11:23), when he ascertained the spiritual state of the recent converts.

b. Who, when he came, etc.—The mission of Barnabas produced a twofold result: on the one hand, the number of converts was considerably increased (Act_11:24) through his labors in the congregation of Antioch; on the other, it was of the highest importance, and exerted a widely extended influence, in reference not only to this congregation, but also to the entire church of Christ, that Barnabas brought Saul in connection with the congregation of Antioch, Act_11:25 f. Saul did not himself originally conceive the thought, independently of others, of proceeding to Antioch, but it was Barnabas who induced him to adopt this course. It was, according to Act_9:27, Barnabas himself, who had, at an earlier period, introduced Saul to the apostles in Jerusalem, and placed him in connection with the primitive congregation of that city. The same man now brought Saul to Antioch, and established an organic communication between him and this congregation of Gentile-Christians, the future history of which promised to be so rich in events, and which converted Antioch into the metropolis of Gentile-Christianity. Barnabas was acquainted with all the circumstances connected with the conversion of Paul, and hence he had, doubtless, also been informed of the declaration of the exalted Redeemer that He had chosen Saul to bear His name before Gentile nations and kings, Act_9:15; comp. Act_22:21; Act_26:16 ff. It is therefore possible that while Barnabas was laboring in this Gentile congregation, which had been so recently called into existence, and yet had already become so large, the image of that man who was chosen for such lofty purposes, and, specially, for the conversion of heathens, may have, not without the illumination of the Holy Ghost (“full of the Holy Ghost,” Act_11:24), presented itself to his mind. It was soon clear to him that Saul was precisely suited for that field of labor, even as the latter was suited for him, so that he would be the right man in the right place. He accordingly proceeded at once to Tarsus in Cilicia, which was not far distant, for the purpose of seeking Saul in his native city, to which he had retired in order to escape the hostile movements of the Hellenists at Jerusalem, (Act_9:30). Here he had disappeared for a season from the view, not only of his enemies, but also of his Christian brethren, like one who had left no trace behind; it became necessary to seek him out (ἀναζητῆσαι), and, as it were, to discover him anew (εὑρὼν). Barnabas induced him by his earnest requests and representations to accompany him when he himself returned to Antioch. And now Saul enters upon that field of action on which his peculiar labors were destined to unfold themselves in their whole breadth and depth. He labored at first in connection with Barnabas during an entire year, within the limits of the Antiochian congregation: they assembled “in the congregation,” that is, they labored in the assemblies for public worship; [ἐν τῇ ἐκκλησία, they attended at the meetings of the congregation, (de Wette); they came together in the church, the public assembly, i.e., for the purpose of worship. (Hackett).—Tr.].—To understand the word συναχθῆναι, with Meyer (2d ed.) as denoting the hospitable reception with which the two men met, is not in harmony with the context, as the language of Luke refers alike to Paul and Barnabas, whereas the latter already had his home, as it were, in Antioch; συςάειν, moreover, occurs in such a sense only when the words εἰς οἰκίαν are connected with it, or when the connection indicates it unequivocally in some other manner. [In the last (3d ed. 1861) edition of his commentary, Meyer abandons the interpretation mentioned above, and now says: “συνχθῆαι does not denote a hospitable reception (Mat_25:35), which does not suit the case of Barnabas; the sense is: they were brought together, that is, united in the congregation, after having previously lived and labored apart from each other.”—Tr.].—The two men taught much people, which fact indicates the wide extent of their operations; their labors, however, are not to be viewed precisely as those of missionaries, but rather as those of teachers (διδάσκειν), who guided the converts in acquiring a knowledge of the truth, and conducted them onward in the Christian life and walk. It should, besides, be noticed that this διδάσκειν, in the proper sense of the word, is here, for the first time, mentioned in connection with Paul, (although Barnabas is also undoubtedly included), whereas in Act_4:2; Act_4:18; Act_5:25; Act_5:28; Act_5:42; comp. Act_2:42, it is represented as exclusively the act of the apostles.

c. That the name of “Christians” originated in Antioch, is a fact, for the knowledge of which we are indebted to Luke. It may seem to be one of very little importance, and is, indeed, mentioned incidentally, and in quite an unpretending manner. Still, it is a fact of some weight, and is so regarded by Luke, however unpretending his manner of stating it may be. For the connection in which it occurs, shows that he viewed it as an evidence of the blessing which attended the labors of Saul and Barnabas in Antioch. [The Christians styled themselves οἱ μαθηταί, οἱ ἅγιοι, οἱ πιστοί, or οἱ πιστεύοντες, οί ἀδελφοί οἱ τῆς ὁδοῦ, (Alf.) while the names Γαλιλαῖοι (Act_2:7), Ναζωραῖοι (Act_24:5), etc., were applied to them by the Jews. (Kuin.)—Tr.] The original introduction of the name of Christians, constitutes, indeed, in a certain sense, an era. It has long since, and with great truth, been said, that the Christians did not originally apply this name to themselves; for throughout the whole New Testament it is employed by those who were not Christians. (Act_26:28; 1Pe_4:16). Neither could the Jews have introduced it, since they would never have applied the Messianic name, which they held to be sacred, to a hated sect; it would have, according to their views, been desecrated by such a use. No other explanation is possible, except that the name proceeded from the pagans, and this view is sustained by the form of the word, which, in every respect, resembles the names of political parties, such as Herodians [Mat_22:16], Cæsarians, Pompeians. [“That it has a Latin form (like Mariani, Vitelliani, etc.), is no decided proof of a Latin origin: Latin forms had become naturalized among the Greeks, etc”. (Alf.).—Tr.]. To pagans, who were not acquainted with the historical and dogmatical or religious signification of ὁ χριστός as an appellative, it seemed to be a proper name, and thus they formed a party name from it. Ewald, who goes still further, conjectures that the name proceeded from the Roman government in Antioch, the residence of the proconsul of Syria; but it is not probable that the Roman authorities, at this early period, already noticed the Christians officially, as a body of men distinct from the Jews. [Xρηματίισαι, 1. aor. inf. act., “nominati sunt; χρηματίζειν Atticis erat res agere, apud recentiores, res ita agere, it nomen inde adipiscaris, hinc significatione intransitiva, dici, nominari, audire, id. quod ὀνομάξεσθαι, καλεῖσθαι, etc”. (Kuinoel). Comp. Rom_7:3.—Tr.].—Now if the name was furnished by pagans, this circumstance itself demonstrates that the development of the church of Christ had advanced to another grade, which was new in its essential features. Although the pagans often came in contact with Christians, they had not hitherto distinguished them from the Jews, nor recognized them as a separate and independent class of men. But they now made this distinction, and, first of all, in Antioch, and thus two points are established:—first, large numbers of pagans must have been converted in this city; for as Antioch contained a large Jewish population also, it is apparent, that if the great mass of the Christian congregation had consisted of converted Israelites, the Christians, as a whole, would have continued to be identified with the Jews. Secondly, the specific or peculiar features of Christianity, now came prominently into view, in so far as Christ was the centre of the faith, the love, and the hope of the Church (Xριστιανοί). The introduction of this name is, therefore, historically important, as an evidence that, at this point, the church of Christ is entering the sphere of General History, and that the Judæo-Christians are becoming commingled with Gentile-Christians as one body. See my [the author’s] work, entitled: Apostol. u. nachapost. Zeitalter, 2d ed. p. 372 f. [Lechler there remarks, in addition to the thoughts expressed above, that the name Christians embraced all the members, irrespectively of their Jewish or Gentile birth, since Luke here says τοὺς μαθητὰς, and that it appears from Gal_2:12-13, that previously to the arrival of certain men at Antioch, the Judæo-Christians had not been deterred by any Levitical laws from associating with their Gentile-Christian brethren on equal terms, etc., etc.—Tr.].—The supposition that the name of Christians had been originally employed as a term of ridicule, which, after the example of Wetstein, Baumgarten still entertains, has nothing to sustain it, except the circumstance that the people of Antioch were notorious for their wit and satirical language. [For the authorities by which this fact is proved, see Kuinoel, ad loc., and Conyb. and Howson: Life, etc. of St. Paul, I. 130, and n. 4. London. 1354.—Tr.]

DΟCTRINAL AND ETHICAL

1. The apostles here recede in a remarkable manner from our view. When Philip had labored among the Samaritans, the apostles who were at Jerusalem, heard that Samaria had received the word of God, Act_8:14, and they sent thither Peter and John, two of their own number. But in the present passage the tidings of the conversion of Gentiles in Antioch, “came unto the ears of the church,” and it is the church that sends Barnabas to this city. Hence, it is not the college of the apostles, but the church, that grants the commission, and the messenger himself is not an apostle, but a member of the church. It cannot, indeed, be doubted in the least degree, that the church at Jerusalem, including, and not excluding the apostles, is meant, so that the apostles coöperate when Barnabas was commissioned. Nevertheless, even according to this view, it is a striking circumstance that the apostles, whose position was so prominent in Act_8:14, here retire, as it were, among the congregation, and act only in conjunction with the latter. Even when it is fairly taken into account, that at the former period the great majority of the members of the church in Jerusalem had been scattered abroad, in consequence of the persecution mentioned in Act_8:1, and that those who remained in the city were principally the apostles, (whereas, at the present time, a numerous congregation may have again gathered around them), it is still a very significant circumstance that the messenger was a man who did not belong to the circle of the apostles. This course of the apostles in thus retiring from their former prominent position, must, necessarily, have a certain reference to the specific nature of the event that is here brought to view. Baumgarten (I. 267) very correctly here recognizes an instance of the self-control of the apostles. It was not egotism nor sensitiveness which caused them to retire; the church rather acted with an intelligent understanding of the Lord’s plan of salvation, and was governed have by a spirit of love, which, with great delicacy and wisdom, anticipated and provided for the wants of the newly formed Gentile congregation, by sending to Antioch precisely Barnabas, the Hellenist who came from the island of Cyprus.

2. The choice of Barnabas as the representative sent by the primitive congregation to the Gentile-Christians in Antioch, was a very happy one, and fully in accordance with the mind of the Lord, who guides his church. Barnabas at once perceived the grace of God which had here manifested itself, and rejoiced; his part consisted simply in exhorting all to persevere and remain faithful to Christ. As God is, according, to Act_10:34, οὐ προςωπολήπτης, so, too, this disciple, who was enlightened by the Holy Ghost, did not regard the person either in the case of those who had preached here, or in that of the recent converts, who were pagans, but he directed his, attention to the grace of God, the power and operation of which he most plainly saw. Now where the grace of God in Christ is distinctly revealed, a child of God will always rejoice and feel at home, even if any thing unusual or strange should be found in the persons, and in their manners and ways.

3. That Jesus Christ is the personal centre of Christianity, is strikingly manifested in this history of the planting of the church in Antioch. The Hellenistic travelling preachers “preached the Lord Jesus,” Act_11:20; a great number believed, and turned unto the Lord, Act_11:21; Barnabas exhorted the new converts to cleave unto the Lord with purpose of heart, Act_11:23; and much people was added unto the Lord, Act_11:24. A vital Christianity is a vital and personal relation of the individual to the living and personal Christ. Without faith in the living Christ, with out a vital union with Him in spirit and character, Christianity becomes a mere form and mask. The circumstance, moreover, that the Christians received this distinctive name first of all in Antioch, shows that the believers in this city were devoted to Christ personally in a preëminent degree; for otherwise this name would not occurred to the pagans who introduced it, so naturally and vividly, as to be currently applied by them to the members of the church. It is striking that the believers derived their name, not from “Jesus,” but from “Christ.” That Jesus of Nazareth is the Christ [Mat_26:63; Joh_1:20], the Anointed of God, the King and Lord of His redeemed, was the article of faith which so abundantly filled the heart, that the mouth emphatically proclaimed it, insomuch that strangers bestowed on them, not the name “Jesuits,” but that of “Christians.”

HOMILETICAL AND PRACTICAL

See below, (Act_11:27-30.)

_____________

Footnotes:

[14]Act_11:22. It is true that διελθεῖν is wanting in A. B. [and also Cod. Sin.], as well as in several versions [Syr. Vulg. etc.], and it is cancelled by Lachmann. It is, however, sufficiently attested [by D. E. G. H., and retained by AIf.] and could have more easily been omitted as superfluous, than have been interpolated, if it had originally been wanting. [See Winer: Gr. N. T. §65. 4. ult. where the presence of the word is justified and explained.—Tr.]

[15]Act_11:23. [τὴν after τὴν Χάριν omitted in the text. rec., with D. E., but Lachm. and Alf. insert it from A. B. It is found also in Cod. Sin. Alford takes it emphatically in the following sense: “the grace which (evidently) was that of God.”—Tr.]

[16]Act_11:25, The readings ὁ Βαρνάβας and αὐτόν [the latter both before and after ἤγαγεν], are alike spurious; the former [is found in E. G. H., Vulg. etc., but is omitted in Cod. Sin., and by Alf., and, besides,] is wanting in A. B. and D., even though the latter MS. (Cantabrig.) has inserted in the text an unnecessary amplification of this verse. [It is adopted by Bornemann, and is as follows: ἀκούσας δὲ, ὅτι Σαῦλός ἐστίν εἰς Θαρσόν. (corrected by a later hand to Ταρσόν) ἐξῆλθεν ἀναζητῶν—καἱ ὡς συντυχὼν παρεκάλεσεν αὐον ἐλθεῖν εἰς Ἀντιόχειαν.—αὐτὸν before ἤγαγεν, is found in G. H., but is omitted in A. B. E. Cod. Sin., and by Lach., Tisch. and Alf.—αὐτὸν after ἤγαηεν is found in E. G. H., but is omitted in A. B. Cod. Sin., and by Lach., Tisch. and Alf.—Tr.]

[17]Act_11:26. a. The word αὐτοῖς [after Ἐγένετο δὲ], which in reference to the last member of the verse [χρηματίσαι, like the preceding infinitives, depending on ἐγένετο; Winer: Gr. N. T. §44. 3], is obviously the more difficult reading, is, nevertheless, sustained by three important MSS. [A. B. E., and now also Cod. Sin.], and a number of minuscules. Hence, Tisch. and Lach. [as also Born, and Alf.] have very properly preferred it to the reading αὐτούς [of text. rec. from G. H. Meyer says, in opposition to these editors: “The accus. is necessary, as χρημ. which follows afterwards, does not suit this dative.” But Luke may have chosen the dat. on account of εγένετο which immediately precedes, (comp. Act_20:16; Act_22:17) and retained this construction, although he appended the last member of the verse. See Win. Gr. Gr. § § 60–67.—Tr.].—It is more doubtful whether καί before ἐνιαυτὸν [omitted in text. rec., and by E. G. H.] and which Lach. and Tisch. [and Alf.] have inserted from A. B. etc., is genuine; it rather appears to be a later addition, designed to be emphatic. [It is found in Cod. Sin. Meyer regards it as genuine, and as corresponding to καὶ before διδ., equivalent to both—and also.—Tr.]

[18]Act_11:26. b. [The Engl. version offers in the margin the strictly literal rendering (Wiclif; Rheims): in the church (ἐντ. ἐ), instead of with the church (Geneva) in its text. See Exeg. notes below, Act_11:23-26. b.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Act 11:22 . τῆς ἐκκ . τῆς ἐν Ἱ .: in contrast here to Antioch, in which the existence of an Ecclesia was not yet formally recognised; but cf. Act 11:26 , Hort, Ecclesia , pp. 59 61. περὶ αὐτῶν : “concerning them” R.V., i.e. , the persons who had believed and turned to the Lord. Meyer takes it of the preachers, Felten of both preachers and converts.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Apostles do not rashly condemn an extraordinary vocation, but yet they judge it by the effects.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 (Act 4:36), and "a son of consolation."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. The Church which was in Jerusalem] This was the original, the mother Church of Christianity; not the Church of Rome; there were Christian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness.

They sent forth Barnabas] It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. And the tidings. If this report had been brought before Peter did excuse himself, those good men should have been reproved of many whose ministry notwithstanding God had sealed with the grace of his Spirit; but that superstition was now wiped away out of their minds, forasmuch as God had by evident signs declared that no nation ought to be counted profane. Therefore, they contend no longer, neither do they count it a point of rashness, that some durst preach Christ unto the Gentiles; but by sending help, they testify that they allow that which they had done. Furthermore, this was the cause why they sent Barnabas. The apostles did at that time bear all the burden of the kingdom of Christ; therefore, it was their duty to frame and set in order Churches every where; to keep all the faithful, wheresoever dispersed, in the pure consent of faith; to appoint ministers and pastors wheresoever there was any number of the faithful. The crafty wiliness of Satan is well known. So soon as he seeth a gate set open for the gospel, he endeavoreth by all means to corrupt that which is sincere, [pure;] whereby it came to pass that divers heresies brake out together with Christ’s doctrine. Therefore, the greater gifts every Church hath, the more careful ought it to be, lest Satan mix or trouble any thing amongst the ignorant, and those who are not as yet established in the right faith; because it is the easiest matter in the world to corrupt corn in the blade. To conclude, Barnabas was sent to bring them farther forward in the principles of faith; to set things in some certain order; to give the building which was begun some form, that there might be a lawful state of the Church.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) They sent forth Barnabas.—The choice was probably determined, we may believe, by the known sympathies of the Son of Consolation for the work which was going on at Antioch. The friend of Paul, who had been with him when he was at Jerusalem (Act_9:27), must have known his hopes and convictions on this matter, and must have welcomed the opening which was thus given him for working in the same direction. The fact that he was himself of the same country would also qualify him for co-operating with the men of Cyprus, who were carrying on that work in Antioch.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. Then tidings of these things came unto the ears of the church which was in Jerusalem] Better more literally, “And the report concerning them, &c.,” i.e. concerning these Gentile converts. These events took place, and were known to the Church in Jerusalem, before they heard of the visit of Peter to Cornelius. But what had happened at Antioch caused the Church no disturbance, because we read of no such breaking through the restrictions of the ceremonial Law as was made in Cæsarea when Peter took up his abode with Cornelius. The Jewish preachers mingled no further with the Gentiles to whom they preached at Antioch than the intercourse of everyday life forced them to do constantly.

and they sent forth Barnabas, that he should go as far as Antioch] The oldest MSS. omit “that he should go.” He was sent forth, as Peter and John before had been sent into Samaria (Act_8:14), to confirm and give the sanction and direction of the mother Church to the work which had begun at a new centre. Barnabas being a native of Cyprus would most likely be well known to the Cyprians who were preaching at Antioch, and so he was a most fit person to be selected for this errand.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who when he came, and had seen the grace of God,.... The many instances of the powerful and efficacious grace of God in regeneration and conversion; the great goodness, love, and favour of God in enlightening, quickening, and converting so many souls; and the wonderful gifts of the Spirit bestowed upon many of them, fitting them for public use and service:

was glad; rejoiced at heart, and gave glory to God, as every good man will, at the success of the gospel in the conversion of sinners, let it be by what instrument or means it will, and at the gifts and grace bestowed on them:

and exhorted them all; in whom he saw the grace of God implanted, who had received the doctrine of the grace of God, and had gifts of grace qualifying them for usefulness, in some nation or another:

that with purpose of heart they would cleave unto the Lord; that is, with a fixed resolution in the grace and strength of Christ, they would hold to his person, exercising grace upon him, abide by his truths and ordinances, keep close to his people, adhere to his cause and interest, and hold on and out unto the end. The Arabic version takes "the purpose of heart" to be meant of Barnabas, and reads the words thus, "and he exhorted them according to the usual firmness of his heart, that they would continue in the faith of the Lord"; in the doctrine and grace of faith in Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

Ver. 22. And they sent forth Barnabas] A very fit man; for he was a "son of consolation," and would handle those young plants with all tenderness. Wring not men’s consciences, saith Dr Sibbs, you may happen to break the wards of them if you do.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then tidings ... - The church at Jerusalem heard of this. It was natural that so remarkable an occurrence as the conversion of the Gentiles, and the extraordinary success of the gospel in a splendid and mighty city, should be reported at Jerusalem, and excite deep interest there.

And they sent forth - To aid the disciples there, and to give them their sanction. They had done a similar thing in the revival which occurred in Samaria. See the notes on Act 8:14.

Barnabas - See Act 4:36-37. He was a native of Cyprus, and was probably well acquainted with Antioch. He was, therefore, especially qualified for the work on which they sent him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Came unto the ears of the church; this pleonasm seems emphatical, to show with what readiness and delight the church heard the news of the conversion of so many to Christ.

Of Barnabas we read, Act 4:36, who had given such an earnest of love to God, and true faith in Christ, for whose sake he sold what he had.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Barnabas… Antioch—Barnabas was evidently sent as a committee of inspection to see whether this new Gentile movement was genuine, and whether it confirmed the doctrine of Christianity without circumcision. His coming, and favourable decision and cooperation, doubtless settled the permanence of the Antioch Church under the maternal recognition of Jerusalem.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the report concerning them for then tidings of these things, A.V.; to for unto, A.V.; as far as for that he should go as far as, A.V. and T.R. The news of this accession of Gentiles to the Church was quickly carried to Jerusalem, with the same motive, probably, that brought thither the account of the baptism of Cornelius and his household, as we read in vers. 1-3 of this chapter. The conduct of the Church in sending so excellent and temperate a person. as Barnabas (as we read in the next verse), the friend of Saul (Act_9:27) and a favorer of preaching the gospel to Gentiles (Act_13:1, Act_13:2) to inspect the work at Antioch, is an indication that they had already heard the account of the conversion of Cornelius from the mouth of Peter, and were already led to the conclusion, "Then to the Gentiles also hath God granted repentance unto life!" There is no clue whatever to the length of time that elapsed between the flight from persecution and the arrival at Antioch, except that Saul had had time to sojourn three years in Arabia, to come to Jerusalem, and from thence to go and settle at Tarsus, where Barnabas found him; thus leaving abundant time for Peter"s operations in Judaea and Caesarea.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Barnabas in Antioch and Tarsus:

v. 22. Then tidings of these things came unto the ears of the church which was in Jerusalem; and they sent forth Barnabas that he should go as far as Antioch,

v. 23. who, when he came, and had seen the grace of God, was glad, and exhorted them all that with purpose of heart they would cleave unto the Lord.

v. 24. For he was a good man, and full of the Holy Ghost and of faith; and much people was added unto the Lord.

v. 25. Then departed Barnabas to Tarsus for to seek Saul;

v. 26. and when he had found him, he brought him unto Antioch. And it came to pass that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

Jerusalem, being the headquarters of the apostles, was still considered the capital city of Christendom. But proclamation of the unity of faith, so far as the believers of Samaria were concerned, had already been made, chap. 8:14-17. When therefore the news reached Jerusalem and was brought to the attention of the congregation, the brethren formally delegated Barnabas to go down to Antioch. If the report was based upon facts, he was to establish fraternal relations with the disciples in this great metropolis also. Barnabas made the trip, came to the end of his journey. and was more than repaid. He saw the grace of God; he was fully convinced by the many evidences of the working of God’s grace on every hand; he could not but acknowledge this fact with great joy and thanksgiving. And as a true son of comfort and exhortation he encouraged and admonished all the brethren to abide unwaveringly with the Lord, to cling to Him with full devotion of heart. The benefits and blessings of faith will come only to him that remains steadfast in his faith. And that is one of the purposes of the Gospel, to keep the believers in their faith. This preaching and admonishing of Barnabas made all the more impression, since he himself was a good man, and full of the Holy Ghost and of faith. His preaching and exhorting was not like saying a lesson by rote, but it flowed out of the depth of his conviction of faith and the power of the Holy Ghost, who lived in him. It is not absolutely essential for the proclamation of the Word, but it is not without influence upon the force and vividness of presentation, that the preacher have the full conviction of the truth of Scriptures and the great Gospel-facts. In Antioch the effect was immediate and wonderful: a great multitude was turned to the Lord. With the establishment of the congregation now assured and the work growing in scope every day, Barnabas thought of his friend Saul, who was only a short distance from Antioch, at Tarsus, and who, as Barnabas knew, was destined for work among the Gentiles. So Barnabas made the trip across the sea to Tarsus to look up Saul, and finding him, he led him to Antioch. For a whole year these two men now worked together in the church at Antioch, with its hundreds and thousands of souls in need of salvation. "The united labors of two such men for a whole year, in a community to which the Gospel had already been favorably introduced, could not fail of great results; and the ultimate results were far beyond any hope which they could then have entertained; for they were now erecting, as it were, the second capital of the Christian world, whence were sent forth, not long afterward, the most fruitful missions of the apostolic age. " Here in Antioch also a great honor came to the disciples, for here, for the first time, they were called Christians. The heathen applied this name to the believers because they professed faith in Christ. Ever since, it has been the name which the believers have deemed the greatest honor to bear. Compare Act 26:28; 1Pe 4:16.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

22. Here we see that the apostles at Jerusalem, having heard of the progress of the gospel among the Syrian Gentiles, sent away that good preacher Barnabas, beloved by the apostles and saints, to go even to Antioch, the Syrian metropolis, and investigate the strange phenomenon.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

22-24. Jerusalem was still the chief center of religious influence, being the chief residence of the apostles. They kept a watchful eye upon the movements of brethren in all directions, supplying help and counsel according to the demand of circumstances. They were anxious to hear of every new success, and the brethren were equally glad to report it. (22) " Then tidings of these things came to the ears of the Church in Jerusalem, and they sent forth Barnabas to go as far as Antioch. (23) When he arrived and saw the favor of God, he rejoiced, and exhorted them all with purpose of heart to cling to the Lord. (24) For he was a good man, and full of the Holy Spirit and faith; and a great multitude were added to the Lord. " It is not often that Luke bestows a direct encomium upon the characters of whom he writes, as he does here upon Barnabas. But it was proper, in this case, that the selection of Barnabas for this mission, in preference to other brethren, should be accounted for by stating the noble qualities which led to the choice. He was certainly a most proper man to send to a congregation of young disciples, to exhort them to cling to the Lord.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

22–24. Sent forth Barnabas. Barnabas was himself a Grecian Jew (Acts 4:36), also the friend of Saul, another Grecian Jew (Acts 9:27). He was chosen as a suitable man to go to Antioch and see whether there had been a real work of the Lord. When he had seen that it was

the grace of the Lord, he rejoiced and gave it Godspeed, and the work grew more and more in this great metropolis. Note that this is the first church named outside the bounds of Palestine. It was to become the great missionary center for the conversion of the Gentile world.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

In these verses, the word "he" refers to Barnabas. The word "they" refers to the believers of the church at Jerusalem.

General Information:

The words "them" and "their" refer to the new believers. (See: Acts 11:20)

ears of the church

Here "ears" refers to the believers' hearing about the event. AT: "the believers in the church" (See: Metonymy)

saw the grace of God

"saw how God acted kindly toward the believers"

he encouraged them

"he kept on encouraging them"

to remain with the Lord

"to remain faithful to the Lord" or "to continue to trust in the Lord"

with all their heart

Here the "heart" refers to a person's will and desire. AT: "with all their will" or "with complete commitment" (See: Metonymy)

full of the Holy Spirit

The Holy Spirit controlled Barnabas as he obeyed the Holy Spirit.

many people were added to the Lord

Here "added" means they came to believe the same thing as the others. AT: "many more people also believed in the Lord" (See: Metonymy)

translationWords

church

Jerusalem

Barnabas

Antioch

grace

lord

filled with the Holy Spirit

Holy Spirit

faith

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22. οὔσης added after ἐκκλησίας τῆς with אBE.

διελθεῖν omitted with אAB. Vulg. ‘Barnabam usque ad Antiochiam.’

22. ἠκούσθη δὲ ὁ λόγος κ.τ.λ., and the report concerning them, &c. i.e. concerning these Gentile converts. These events took place, and were known to the Church in Jerusalem, before they heard of the visit of Peter to Cornelius. But what had happened at Antioch caused the Church no disturbance, because we read of no such breaking through the restrictions of the ceremonial Law as was made in Cæsarea when Peter took up his abode with Cornelius. The Jewish preachers mingled no further with the Gentiles to whom they preached at Antioch than the intercourse of everyday life forced them to do constantly.

καὶ ἐξαπέστειλαν Βαρνάβαν, and they sent forth Barnabas. He was sent forth, as Peter and John before had been sent into Samaria (Act 8:14), to confirm and give the sanction and direction of the mother Church to the work which had begun at a new centre. Barnabas being a native of Cyprus would most likely be well known to the Cyprians who were preaching at Antioch, and so he was a most fit person to be selected for this errand.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] ἠκ. εἰς τὰ ὦτα, a Hebraism, see reff.

Βαρνάβαν] himself a Cyprian, ch. 4:36.

His mission does not seem exactly to have been correspondent to that of Peter and John to Samaria (nor can he in any distinctive sense, be said to have been an Apostle, as they were: see ch. 14:4, and note): but more probably, from what follows, the intention was to ascertain the fact, and to deter these persons from the admission of the uncircumcised into the church: or, at all events, to use his discretion in a matter on which they were as yet doubtful. The choice of such a man, one by birth with the agents, and of a liberal spirit, shews sufficiently that they wished to deal, not harshly, but gently and cautiously,—whatever their reason was.

23,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.