Acts 11:27

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)

came prophets from Jerusalem--inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles (Co1 12:28-29; Eph 4:11).

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

Act_11:27-30

And in these days came prophets from Jerusalem unto Antioch.

Fruit from the Gentiles

1. The relation between the old Church at Jerusalem and the new at Antioch was that which St. Paul, writing under parallel circumstances, described in Rom_15:27 (cf. 2Co_9:12-15)

. It was a becoming acknowledgment of the vast debt under which all the world must lie to the Jew, but it was no repayment of it, when rich Antioch sent bread to starving Judaea. Jerusalem sent prophets, Antioch sent back corn. Agabus appears once again (Act_21:10), and again as a predictor of disasters. This is the more noticeable that prediction was not the usual function of the prophetic order of the apostolic Church. They were men whom the Spirit had gifted with persuasive speech, and insight into truth. We have lost the name, but the thing remains.

2. The prediction of Agabus had a practical design. He foretold the dearth that the Church might act upon it, and on the hint they acted. The reign of Claudius was one of disaster; in the opening year it was Italy which suffered from the failure of crops; in the fourth, Palestine; in the eighth and ninth, Greece; in the eleventh, Italy again. It was to the second of these dearths that Agabus pointed which occurred in A.D. 45-46. We are here on sure chronological ground, and know that the want was so great that many were starved to death. A new convert to Judaism, the Queen of Adiabene, was so struck with the condition of things that she sent to Alexandria and Cyprus for supplies; and her son also, as Josephus tells us, contributed great sums of money to the same object.

3. On such occasions it was usual for the foreign synagogues to remit aid, as at this hour numbers of indigent Jews in Jerusalem are sustained by the charity of their European compatriots. The Church at Antioch, however, did not contribute through the synagogue, and in this separate assistance there is the first historical recognition of the fact that church and synagogue had parted company; that to be a Christian cut off a Jew from the charities of his own people; and that henceforth the tie of fellow Christian was to prove a stronger bond betwixt Jew and Gentile, than any other which bound Jew to Jew or Gentile to Gentile. A new force had entered into humanity, the name of Christian had already begun to dissolve ancient unities and to reconcile ancient feuds and to construct on the ruins of race hatreds a catholic society.

4. It is true to this day that Christianity plants in genuine Christian hearts a brotherhood which can cross the barriers of nationality. When the Reformation revived the primitive faith, the newly-formed Churches of Germany, Switzerland, England, etc., were brought into close and friendly relations. They exchanged famous teachers, sheltered one anothers confessors, shared each others fortune, and leagued their political influence for their common good. The Evangelical Churches of our own day have shown a similar readiness to succour feeble and struggling foreign congregations. If ever that decaying virtue called patriotism is to lose itself in a more cosmopolitan charity, it must be on a Christian, not on a socialistic, basis. It is sad to see the best hearts of Europe groping after the foundations of a new civil order in which all men shall be brothers while they cast off the name of One in whom alone the principles of love and freedom and authority meet. It is sadder still to see a Christian Church so rent by animosity that instead of demonstrating to distracted peoples where to find the true secret of brotherhood, it rather repels from Christ those who are most passionate for peace and fellowship. But when Jerusalem shall not envy Antioch nor Antioch vex Jerusalem, when Churches that are poor in this world are rich in faith, and those who are rich in this world are ready to distribute, then will men learn that to be a Christian is to be free of a universal commonwealth whose citizens are all equal and all loving.

5. The Gentile Church made its gift more precious by sending it through its most honoured members. It is notable that just before we part with the mother Church, we hear for the first time of its being ruled by presbyters (verse 30). This official name, the most venerable and Biblical of all ecclesiastical distinctions, frequently recurs, at first associated with apostles at Jerusalem, and afterwards with deacons or alone in the Churches of Ephesus, Crete, Philippi, etc. (J. O. Dykes, D. D.)

Early Christian beneficence

I. The want predicted. The prophets functions were two fold: to forth-tell, i.e., to utter the present truth in forceful and convincing language, and to foretell future events. The latter entered largely into Old Testament prophecy, rarely into the New. The office has survived, and the former and more important function is discharged by the Christian ministry; but what has become of the latter? That the future should be an utter blank, that the Church should live from hand to mouth, that Christians should be mere opportunists, is dead against the doctrine of the Divine presence in and leadership of the Church. What had become of Christianity, not only in great crises, but in its normal developments, if it had lacked seers, men who had understanding of the times to know what Israel ought to do? Inspired prediction has ceased, and men can no longer tell with minute circumstantiality what a century may bring forth. But men are endowed with sagacity, prudent forethought, keen foresight, and in politics, business, etc., often make their calculations with the nicest accuracy, and lay plans which only extraordinary contingencies frustrate. It is this faculty that the great Head of the Church now consecrates and employs--when the Church places them at His disposal which, alas, is not always the case. It is the duty of Christians to be on their watch tower and to look out for advantages, and not only within the citadel economising resources or strengthening fortifications, e.g., a town Church should anticipate the migration of the surrounding population to the suburbs, and make timely provision for future extension. If, however, it is content with its own immediate work, and with the supply of its present needs, it may find itself, as many a city Church has done, utterly stranded. Again, the home Church should ever keep its eye on emigration to our colonies. How many descendants of Christian people have grown up practically heathen from the neglect of this! Once more, as regards ecclesiastical buildings--churches, schools, etc.

there should always be room for expansion, or, lacking accommodation, adults or children will go elsewhere or go nowhere. Lastly, to recur to the text, how requisite it is that wise and timely provision should be made for the necessities of the poor. The poor we have always with us, and we know from bitter experience that their wants are augmented in winter. Yet we allow winter to come, and when the evil is on us, there is a terrible spasm of effort to collect money, hold sewing meetings, open soup kitchens, etc. How much better to make timely provision in the summer when resources are more ample, and when we might encourage the poor themselves to put by for a rainy day.

II. The want met.

1. In the spirit of brotherhood. Disciples … brethren. They were people of different races, and the Christians at Antioch had been regarded with none too much of charity by the Church at Jerusalem. Tilts, however, was unnoticed. It was enough that brethren were in trouble, and disciples could relieve them. There were poor at Antioch no doubt; but Christians had not then learned to confine their benefactions to their own communities. How many rich Churches with few or no poor need this example!

2. Universally. Every man did something. It is an unhealthy state of things when contributions are confined to the more opulent of a congregation. Christians sadly need teaching the privilege as well as the duty of giving.

3. Conscientiously. According to his ability.

(1) Not according to some arbitrary rule. Tithing in many cases would be far more than the poor could afford, but far less than the rich.

(2) Not according to mere inclination. This fluctuates, and at one time impels a man to be unjust to himself and at another unjust to others.

(3) Not according to urgent solicitation. Agabus asked for nothing.

(4) But according to ability at the time.

4. Delicately. By the hands of Barnabas and Saul. A gift is enhanced by the medium through which it passes. If you cannot give yourself, see that your gifts are conveyed by those who will not make it disagreeable to receive them.

5. Wisely. To the elders of the Church, who best know the cases to be relieved, and can distribute economically and kindly. (J. W. Burn.)

Practical Christianity

1. It is impossible for us to read this record without being struck with the spirit and devotion which stamped the character of Divinity upon the religion in connection with which it is shown. It was one of the remarks made by a heathen author in those days, See how these Christians love one another. Men looked to their opinions, and could not accept them--to the peculiarities of their religion, and were offended by them. But there was an argument which these Christians could adduce, which an unbeliever could not impugn; it was a positive, practical, evident demonstration of the power of God.

2. The history is soon told. Light loves to radiate. For a long time Christian light was centred in Jerusalem, but there came a time when God chose to disperse that central light. Men, imbued with Christian faith and love, were scattered abroad; and among them were some who went as far as Antioch preaching the Word. Christianity is catholic; is also reflex in its operation: it is not one of those lights which fall upon a non-reflecting surface. It is intended that God should shine upon individuals, and that individuals in their turn should shine upon each other. Let your light so shine before men, etc. Christian light had come from Jerusalem to Antioch, and these men of Antioch necessarily sought for some opportunity of showing their gratitude. They could not send them light, for this they had, perhaps, in a more perfect form than themselves. But they were rich, and the others were poor; for the Christians at Jerusalem had beggared themselves by their liberality in times past. And so, when the occasion arose, the men of Antioch made a bold and a noble determination that every man, according to his ability, should send help to the saints in Judea. Not that they passed resolutions merely; nor that they went through that parody of benevolence that you find in public meetings, where you shall find men hold up their hands in accordance with some proposition that they never intend to carry out. The men of Antioch determined to do; and as they determined they did.

I. The occasion which produced this liberality. The destitution assumed two features--

1. It was predicted. There was no exhibition of harrowing details--no picture of widespread distress--held before the men of Antioch. It was a thing to be. Nevertheless, these men acted upon it as though it were, and prepared to meet it. What does this teach us?

(1) The simplicity of their faith. They had nothing objective to look to which told them of the existence of distress. They looked, perhaps, at the state of the soil, at the state of the atmosphere, at the circumstances of times past; but there was nothing to create apprehension. All was quiet, except the voice of prediction; and God, who seeth not as man seeth, told them that the famine was coming. And what did they do? Other men might have stood by in silent expectation, or have derided the prediction, but these men took prophecy for fact. In these days, probably, when men walk by sight in place of by faith, they would have said, Wait till the calamity comes. No, said these men; it has come. Come where? There is no trace of it! God has predicted it, and in the simplicity of their faith that was enough.

(2) A positive refinement of benevolence. There is a certain vulgarity of benevolence. In these days we have to place before men a picture of calamity, to come down to statistics, to state the absolute startling facts. But these men looked not for facts. They were prepared to act upon the intimation, and they required no appeal to their feelings; they took the fact as given at their hands by God.

2. It was universal. The Jewish historian tells us, it was over the entire world, and that multitudes died on account of it, and therefore these men of Antioch were included in it. What might have happened then? They might have said, When that dark calamity falls, it will touch ourselves; we shall come to the time of high prices, of scant food, of short employment; let us therefore be wise now in the principles of political economy, and lay by for our own destitution. No. Notwithstanding that they themselves stood on the very threshold of the disaster, they passed a resolution which they carried out into action.

II. The motives by which these men were probably actuated.

1. The smallest and lowest of the dictates of humanity. There are feelings within feelings, and circles within circles, and humanity is not the less practised because Christianity is received. You shall find it among heathen nations. It was one of the noblest sayings of antiquity, I am a man, and hold nothing that concerns human kind to be strange to me. Those men of Antioch were men. They felt for others. It was not simply that the men at Jerusalem were Christians--they were men, and because they were men, it was in the first place that they determined to help them.

2. But there are principles not built upon the mere instinctive and natural feelings--a love to men, on account of their being brother Christians. The disciples determined to send relief to the brethren. These men had never looked upon each other face to face, nor exchanged a thought. What then? Sons of God in Jerusalem--sons of God in Antioch--members of the same family of Christ looked upon each other as brethren! We oftentimes ask ourselves the meaning of the expression, The communion of saints. You have an exhibition of it here. Did not the men of Jerusalem feel, We have sent light to Antioch? And did not the men of Antioch feel, We are going to return it after our poor fashion? What is all that but communion? There is such a link in the natural world, where you shall see the loadstone drawing to it the particles of iron that approach to it, imparting the same quality to the particles which it touches, and thereby drawing these particles the one to the other. And it is the peculiarity of Christian truth, to bind believers the one to the other. Why? Because, first of all, they have been bound to Christ.

3. Gratitude. The very best of blessings which one people could confer upon another, had been by the men of Jerusalem conferred upon the men of Antioch. They had sent to them their spiritual things; it was no wonder that they should reap their carnal things.

4. The love that they bore to Christ, and which constrained them to love one another. And it is that principle, after all, that tells. He that loveth God will love his brother also.

III. The modes in which their benevolence was manifested. We have oftentimes heard the charge of want of judgment brought against Christians. They have all things but common sense. Now, look at the steps taken by the men of Antioch. The distribution of their charity was marked by three features.

1. Universality and proportion. Every man was expected to feel for the brethren, and to show that feeling by contributing according to his means. It was not one of those things which a certain class or section was to take upon them. Now, why need we adopt house-to-house visitation, but because there are multitudes in this world who are content to stand by, and to see others bear the burden, and push it from themselves. Eighteen hundred years ago, that was not the course taken by the men of Antioch. There was no working upon the passions of people and constraining them to give. It was a simple method of giving in proportion to means. The matter was thus left to each mans conscience to say what his ability was. Look at thy means. See whether, in the midst of thine affluence, comfort, and family expenditure, thou mayest not knock off something that is not absolutely necessary, and bring it to the rule of thine ability. Ask thyself not what thou wishest to do, not what thou mayest be seen to do, not what others are doing; but give in proportion to thy means. Is it not a righteous principle?--a principle recognised in Scripture. Upon the first day of the week let everyone lay by according to his ability. Is it so? If so, then must you learn a lesson from these poor, enthusiastic Christians in Antioch.

2. Promptitude. They did not trust to second impressions, or to second suggestions; and wisely. Upon hearing of a great deal of distress, our first emotions are generous; our second emotions are narrowed. At first, there is a burst of feeling; we draw out our purses, and almost pour out their contents. Second thoughts however come; but these men of Antioch would not trust themselves to second thoughts. No, said they; we had better act at once, before the blessed influence has left us. They put it out of their own power--out of their own hands. (Dean Boyd.)

Apostolic philanthropy

Van Lennep tells us that among the Nestorian Christians dwelling in the fertile plain of Ooroomia, Persia, charity assumes an almost apostolic form; for it is their yearly practice to lay by a certain portion of their crops in order to supply the wants of their brethren living among the rugged mountains of Koordistan, whose food often fails them altogether, or is carried away by their more powerful enemies. Deeds of charity are highly extolled in the Koran, but the Mohammedans ignore these precepts, so the value of such acts by the Christians is more particularly felt where the rulers take no interest in works of public utility.

The law of brotherhood

The Irish famine (1847) touched the hearts of outside and distant peoples to a sentiment of their common humanity which was never stirred in them before to such fine issues. In America this fellow feeling pervaded the whole population, North and South, black and white, bond and free. The very slaves in the South, at their rude cabin meals at night, thought and spoke of the hungry people somewhere beyond the sea, they knew not in what direction. And they came with their small gifts in their great hands, and laid them among the general contributions, each with a heart full of kindly feeling towards the suffering. Never was there such a rummaging in cellars, garrets, wardrobes, and granaries in the United States for things that would be comfortable to the hungry and needy. The barrels and bags of flour, wheat, and Indian corn, the butter, cheese, and bacon sent from the prairie farmers of the Western States, were marvellous for number and heartiness of contribution. From a thousand pulpits a thousand congregations of different creeds were invited to lend a hand to the general charity in a few earnest and feeling words about the Universal Fatherhood of God and the Universal Brotherhood of Men. (Elihu Burritt.)

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

Act 11:27-28. In these days — While Barnabas and Saul were at Antioch; came prophets thither from Jerusalem — Persons who were divinely inspired to foretel future events. And there stood up — In the congregation; one of them named Agabus, and signified — By the immediate direction of the Spirit; that there should be a great dearth — Or famine; throughout all the world — The expression generally signifies all the Roman empire; but here many learned men suppose it only denotes the land of Judea, which is its meaning in several other places; Which came to pass in the days of Claudius Cesar — The Roman emperor then reigning. It began, it seems, in the fourth, but raged chiefly in the fifth and sixth years of his reign. It is mentioned by Josephus, (Antiq., Act 20:2,) who speaks of it as “a very great famine, in which many died for want of food.” “Then Helena, queen of Adiabene, who had embraced the Jewish religion sent some of her servants to Alexandria, to buy a great quantity of corn; and others of them to Cyprus, to buy a cargo of dried fish, which she distributed to those who were in want.” And in cap. 5, Josephus further observes, that this famine took place when Tiberius Alexander succeeded Cuspius Fadus as procurator.

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

5. Antioch sends a Relief Deputation to Jerusalem, Act_11:27-30.

27. Prophets—A term which designates any utterer of inspired ideas, whether moral, spiritual, or predictive. In the present case there was prediction.

From Jerusalem—The primal mother was still eminent in piety, doctrine, and spiritual gifts.

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

C.—THE ANTIOCHIAN CONGREGATION GIVES PROOF OF ITS FRATERNAL UNION WITH THE CHRISTIANS IN JUDEA, BY AFFORDING RELIEF TO THE LATTER DURING A FAMINE.

Act_11:27-30

27And [But] in these days came prophets from Jerusalem unto Antioch. 28And there stood up one of them named Agabus, and signified by the Spirit that there should [would] be [a] great19 dearth [famine] throughout all the [over the whole inhabited] world: which [also]20 came to pass in the days of [under] Claudius Cesar. [om. Cesar]21 . 29Then [But among] the disciples, every man according to his ability, determined to send relief [send somewhat for aid] unto the brethren which [who] dwelt in Judea: 30Which also they did, and sent it to the elders by the hands [hand, χειρὸς] of Barnabas and Saul.

EXEGETICAL AND CRITICAL

Act_11:27-28.—And in these days, that is, during the protracted visit of Barnabas and Saul to the congregation in Antioch, as teachers of the Christian religion, certain prophets came from Jerusalem to Antioch. One of these arose (ἀναστάς), on a certain occasion, at a meeting held for public worship, and foretold, by the illumination of the Holy Ghost, that a severe famine would soon afflict the whole known world. [Prophets, here equivalent to inspired teachers, to whom frequent reference is made in the Acts and in the Epistles of Paul. The usual form of their inspiration was not so much that of foretelling future events, as that of an exalted and superhuman teaching, or the utterance of their own conscious intelligence, informed by the Holy Spirit. (See below, Doctr. etc. No. 1.) This inspiration was, however, occasionally, as here, and Act_21:10 (the only two passages in which Agabus is mentioned), made the vehicle of prophecy, properly so called, (de Wette; Meyer; Alf.)—Tr.]. That an actual prediction of an event strictly belonging to the future, is here meant, appears both from the clause: διὰ τοῦ πνεύματος, and also from the terms ἐσήμανε … μέλλει ἔσεσθαι. [In classic Greek μέλλειν is usually combined with the inf. fut., and but seldom with the inf. pres., and still more rarely with the inf. aor.; in the N. T., it is usually combined with the inf. pres., (always in the Gospels), sometimes with the inf. aor., and not so often with the inf. fut., as here. (Winer: Gram. N. T. § 44. 7. ult.).TR.]. The latter terms [ἐσήμανε, etc.] imply a mode of expression by means of signs and images, and lead to the conjecture, (as on a later occasion, Act_21:10-11), that Agabus indicated the approach of the famine by some symbolical action. It is inconsistent with the text to imagine that the famine had actually commenced (Eichhorn), or, that, at least, some tokens of its approach were already perceptible. Besides, the concluding words of Act_11:28, ἥτις καὶ ἐμένετο etc., plainly show that the declaration of Agabus had preceded it in the order of time, and had been fully verified by events which occurred at a subsequent period. We have here the first determination of time, with reference to another well known historical date, which occurs in the Acts. Claudius, the successor of Caligula, occupied the throne thirteen entire years, A. D. 41–54, and, during his reign, the Roman empire was more than once visited by famine. Such was, specially, the case in Palestine, when Cuspius Fadus and Tiberius Alexander (Jos. Antiq. xx. 2. 5; 5. 2) were procurators, about A. D. 45, and 46; it was then that king Izates of Adiabene, and his mother Helena, furnished the inhabitants of Jerusalem with grain, which, by their orders, had been purchased in Egypt. Now, as the famine here mentioned by Luke, certainly occurred during the reign of Claudius, it cannot have been earlier than the year 41; and as it is probably identical with the one mentioned by Josephus, it can scarcely have preceded the year 45. [It is usually assigned to the year 44, the fourth of the reign of Claudius. “As Lardner suggests, it may have begun about the close of A. D. 44, and lasted three or four years.” (Hackett).—Tr.]. Although, therefore, we are not acquainted with the details of the event to which the prophecy of Agabus refers, we may regard the latter as having been strictly fulfilled, since not only Palestine, but even Italy and other provinces of the Roman empire were afflicted at that period by failures of the crops, and by famine.—(Tac. Ann. 12. 43).

Act_11:29-30, a. Then the disciples.—It does not distinctly appear from Act_11:29, whether the Christians of Antioch sent relief to the congregations in Judea immediately after Agabus had uttered the prophecy, or whether they waited till tidings subsequently reached them that the famine had actually occurred in that country. The latter is by far the more probable supposition, first, because that prophecy referred to the whole world, and it was only the actual fulfilment which demonstrated that a severe famine afflicted precisely the province of Judea (comp. Jos. Antiq. xx. 5. 2, τὸν μέγαν λιμὸν κατὰ τὴν ʼΙουδαίαν γενέσθαι); and, secondly, because Luke distinctly implies in the following chapter, Act_11:1; Act_11:25, that Barnabas and Saul did not carry these contributions to Jerusalem, until Herod had already made that city his royal residence, or towards the close of his reign, about A. D. 44. The disciples in Antioch now resolved to render an office of love, and to send aid (εἰς διακονίαν), according to the means which they individually possessed (ηὐπορεῖτο), to the Christians who resided in Judea, and with whom, as brethren (ἀδελφοῖς), they were conscious of being united in the most intimate manner. The resolution which they had adopted, they carried into effect, by sending Barnabas and Saul to the elders, as the bearers of their kind gifts. Even as the synagogues in pagan lands, and also proselytes like king Izates (see the forgoing note), aided the Palestinian Jews by their gifts in seasons of distress, so too the Gentile-Christians regarded it as a duty to afford relief to their brethren, the Judæo-Christians, who could not expect to receive any portion of those contributions which were furnished by the diaspora of Israel [Jews residing in Gentile countries].

b. The elders are abruptly mentioned in Act_11:30, without any statement of the mode in which they came into office. We may, however, conjecture that a procedure was adopted in this respect which resembled the one described in Act_6:1-6, when the Seven were chosen in Jerusalem. The congregations which were formed beyond the limits of the city of Jerusalem, undoubtedly needed, at the earliest period, a certain organization and rules of government, as distinct societies; and even in the Holy City itself, the Christians may have become conscious of the need of rulers and guides, in order that the apostles might be at liberty to devote themselves entirely to their special vocation. It cannot here be necessary to furnish the evidence in detail, that in the apostolic age, no essential distinction existed between πρεσβύτεποι and ἐπίσκοποι. [The omission by Luke of an account of the institution of the “Presbyterate or Eldership” while that of the “Apostleship and the Diaconate” is given in the history, is thus explained by J. A. Alexander:—“The office of Presbyter or Elder was the only permanent, essential office of the Jewish church, and as such was retained under the new organization, without any formal institution, and therefore without any distinct mention in the history, such as we find afterwards in reference to the organization of the Gentile churches, where the office had no previous existence, and must therefore be created by the act of ordination; see below, Act_14:23.” (Com. on Acts, ad loc.).—Alford here combines the following from de Wette and Meyer: “The πρεσβύτεροι are in the N. T. identical with ἐπί σκοποι; see Act_20:17; Act_20:28; Tit_1:5; Tit_1:7; 1Pe_5:1-2. So Theodoret on Php_1:1 : ἐπισκόπους τοὺς πρεσβυτέρους καλεῖ· ἀμφότερα γὰρ εῖ̓χον κατʼ ἐκεῖνον τὸν καιρὸν τὰ ὀνόματα. The title ἐπίσκόπους, as applied to one person superior to the πρεσβύτεροι, and answering to our “bishop,” appears to have been unknown in the apostolic times.” Hackett (Com. Act_14:23) remarks:—“The elders, or presbyters, in the official sense, of the term, were those appointed in the first churches to watch over their general discipline and welfare. With reference to that duty, they were called, also, ἐπίσκοποι, i.e., superintendents or bishops. The first was their Jewish appellation, transferred to them perhaps from the similar class of officers in the synagogues; the second was their foreign appellation, since the Greeks employed it to designate such relations among themselves. In accordance with this distinction, we find the general rule to be this: those who are called elders in speaking of Jewish communities, are called bishops in speaking of Gentile communities. Hence the latter term is the prevailing one in Paul’s Epistles.” See also Exeg. note on Act_20:28.—Tr]. Luke does not here state that Barnabas and Saul were sent to the elders in Jerusalem; it is, hence, possible that they were also commissioned to visit the elders of other Christian congregations in Judea. These elders received, in the name of their congregations, the gifts sent from Antioch, and then probably transferred them to the deacons, who distributed such donations to individuals.—A certain difficulty seems to occur here, occasioned by the circumstance that Paul himself not only never mentions this journey, which was undertaken for the relief of the Judæo-Christians who were afflicted by the famine, but also seems positively to exclude it in Gal. Acts 1, 2, where he appears disposed to enumerate all the visits made by him to Jerusalem after his conversion (Meyer; Neander). De Wette conjectures, as an explanation of the apparent discrepancy, that Paul possibly reached Judea, without proceeding to Jerusalem, and that Barnabas alone, perhaps, travelled as far as the city; but, under all the circumstances, Jerusalem, where the mother church existed, would be the ultimate destination of those who travelled from Syria to the elders of the Jewish congregations. And the supposition that this Pauline journey to Jerusalem is irreconcilable with Gal_2:1, cannot be entertained, unless we assume that in this epistolary passage the apostle intended to present a continuous and absolutely complete enumeration of all his journeys to Jerusalem; but the connection in which that passage occurs, by no means furnishes satisfactory evidence that he entertained such a purpose.

DOCTRINAL AND ETHICAL

1. Christian prophets appear for the first time in this passage, Act_11:27 f. The foretelling of future events was not the exclusive, nor even the predominating characteristic of the prophets of the Old Covenant; the same remark applies to those of the New. The former were heralds of God, whom He enlightened and inspired: such, too, were the latter. The peculiar service which these men of God performed, both under the Old and under the New Covenant, did not consist in furnishing detailed instructions, intended to guide men to a right understanding of the truth (διδάσκειν, διδάσκαλοι); it was, rather, their appropriate office so to unfold the counsel and will of God, as to influence and direct alike the conscience and the will. Indeed only one, according to Act_11:28, of several prophets who came from Jerusalem to Antioch, pronounced a prediction, and yet they all, without doubt, labored as prophets; comp. Act_13:1, προφῆται καὶ διδάσκαλοι. The distinction between the prophets of the old and of the new economy, consisted simply in the circumstance, that, in the case of the former, the Law, and in that of the latter, the work of redemption and reconciliation wrought by Christ, constituted respectively the given basis on which they stood, with regard to their knowledge and their views, and formed the respective sources whence proceeded the special illumination of the Spirit of God, by whom they spake. But even as the rebuking, admonitory, warning, and consolatory addresses of the prophets of the Old Testament, very easily introduced views of the future, particularly when they spoke prophetically of Him who was to come, so, too, the Holy Spirit who illuminated and inspired the prophets of the church of Christ, cast rays of light on the future, especially in reference to the second coming of Him, who once came, but who will hereafter effect the consummation of his kingdom. And we do not doubt that the prediction of Agabus concerning the famine which should afflict all the world, was uttered in connection with remarks referring to the second coming of Christ and to the judgment of the world, as well as to the signs which would precede the latter.

2. The contribution of the church in Antioch, intended for the relief of the congregations in Judea, which were suffering from the famine, is one of the most beautiful flowers in the garden of the apostolical age. It reveals the intimate union in love which existed between the congregations that were founded on one and the same faith in the Redeemer, Jesus Christ. The true friend is recognized in seasons of distress; and thus the sincerity of the friendship and fraternal love (ἀδελφοῖς, Act_11:29) of the Gentile-Christians, was demonstrated during a famine, when many persons died in Jerusalem for want of the necessaries of life (Jos. Antiq. xx. 2. 5). Their actions testified to their love, since each one contributed according to the extent of his means. The church in Jerusalem had manifested its interest in the converts in Syria, and had sent Barnabas to them, both as an associate in their joy (Act_11:23), and as a teacher. It was to the latter, and through him, to the church in Jerusalem, that the Gentile-Christians owed the increase of their faith, their advancement in the Christian life, and, indeed, also the aid which they received from Saul; in short, the Antiochian Christians had been benefited by the active love of those of Jerusalem, primarily, in spiritual things. They now return love for love, but, primarily, by affording temporal aid to those whose lives were threatened by the severity of the famine. But amid this active interchange of kindly offices rendered by a disinterested and faithful love, there is revealed the power of Him, in whom alone the souls of men have become one; the Lord Jesus Christ, whose love prompted him to sacrifice himself in order to reconcile sinners, is the central principle of the life of the Church; by his own διακονῆσαι (Mat_20:28), he founded a διακονία in the world, which could have no existence without him.

HOMILETICAL AND PRACTICAL

Act_11:19. Now they which were scattered … travelled as far, etc.—Persecution does not deprive a true Christian of courage; “troubled on every side, yet not distressed, etc”. 2Co_4:8 ff. (Starke).—Jerusalem had hitherto been the nursery in which the Spirit of God prepared the trees that were to be transplanted to other places and to bear abundant fruit unto the Lord. (Ap. Past.).—These Christians who were driven from Jerusalem, with all their commendable zeal, were still influenced by the infirmity of “preaching unto the Jews only;” nevertheless, they inflicted no serious injury on the good cause. Their conduct deserves, indeed, praise rather than blame, for, I. They comply with the command of Jesus (Luk_24:47); II. They exhibit the purity of their love to the brethren after the flesh, which was not affected even by the persecutions which they suffered from the latter. (ib.).

Act_11:20. And some of them were men of Cyprus and Cyrene, etc.—God’s care of his church is truly wonderful. Men from Cyrene had been qualified, as early as the day of Pentecost, to be witnesses of the truth, and they were better fitted to carry the Gospel to their countrymen than natives of Judea. The Lord can always find suitable laborers, when the harvest is at hand. (Ap. Past.).—These judicious laborers are not even mentioned by name, in order that all the honor may be given to God alone. Consent with a willing mind that thine own name should remain in obscurity for a season, but make it publicly known that the name of the Lord Jesus, is the only one whereby we must be saved (Act_4:12.). (Rieger).—Be silent, ye people who seek after gifts, I beseech you, and who deny that the Church has received a call to engage in missionary labors, unless she can send forth men who possess apostolical gifts! (Besser).

Act_11:21. And the hand of the Lord was with them.—Hence they did not need an arm of flesh. It is easy to labor, when the hand of the Lord affords us aid. But how often we bind the hands of God, when we do not give ourselves to the ministry of the word with fidelity! (Ap. Past.).—A great number … turned unto the Lord.—It is the sole object of a faithful servant of Christ, to conduct souls to Him, so that they may belong to the Lord, and not to himself. (ibid.).

Act_11:22. And they sent forth Barnabas.—When this second report of the blessing which God had granted to the Gentiles, reached the believers in Jerusalem, the latter received it in a different spirit. On the former occasion (Act_11:1 ff.), Peter encountered a storm of reproaches for having associated with pagans; but now, in place of censuring him, they commission Barnabas to promote the work of the conversion of the Gentiles, which had become very interesting and important in their eyes. Thus the ways of the Lord gradually become intelligible to men. (Ap. Past.).—It was the purpose of the embassy sent from Jerusalem to Antioch, not to subject the latter to the control of the former church, nor to impose the same external form or constitution upon it, but rather to express the common joy of the believers that God had wrought a gracious work in Antioch, to communicate spiritual gifts, and to obviate any possible temptations by appropriate exhortations. (Rieger).

Act_11:23. Who, when he … had seen the grace of God, was glad.—His judgment of the work was formed, not according to the persons who had labored here, but according to the grace which had been revealed. He deals as a father with these beginners in grace, and does not treat them as step-children, although he had not begotten them himself by the word of truth. There are always instructors to be found, but there are not many fathers [1Co_4:15] who deal gently with beginners in religion; the latter render a service, the former may do an injury. (Ap. Past.).—Exhorted them all, that with purpose of heart, etc.—It is a good thing when the heart is set aright [Psa_78:8].—On the blessing of steadfastness: I. It is good to become a Christian; II. It is still better to be a Christian; but, III. The Lord gives the highest praise on earth to him alone, who steadfastly remains a Christian, and continues the contest until it terminates in victory; IV. Christ will reward such on high with eternal crowns. (Adapted from the hymn of Schmolke: “Nicht der Anfang, nur das Ende, etc”.].

Act_11:24. For he was a good man, and full of the Holy Ghost and of faith.—Behold here the qualities of a sound teacher: he must be, I. A good man, upright and blameless, with respect to his walk: but this is not all, as even a pagan may gain such praise. He must be, II. Full of faith, rooted in Christ by faith: even this is not sufficient, as such should be the state of every Christian. The teacher must be, III. Full of the Holy Ghost; then only does he become a teacher in truth and reality, a shining light, a source of light and life.—And much people was added unto the Lord.—It is no wonder that such a blessing was imparted, for as the tree, so is the fruit. What a precious gift is a faithful bishop and teacher, a genuine Barnabas! Blessed is the church which possesses such shepherds, who are sound in the faith, holy in life, and endowed with the gifts of the Spirit. (Starke).

Act_11:25. Barnabas departed … for to seek Saul.—Barnabas found the net so full in Antioch, that he sought a partner in Saul who might help him. Luk_5:7. (Rieger).—Thus he furnishes new evidence of the purity of his sentiments. If he had been governed by selfish considerations, and had desired to acquire influence and power in Antioch, he would not have associated Paul with himself, whose labors, as he clearly foresaw, would be even more successful than his own. How rarely such a spirit is manifested by teachers in our day!—But it was first necessary to seek Saul, the distinguished servant of the Lord. While hirelings are busy, and obtrude themselves without a call, the upright man, who is conscious of the importance and responsibility of a teacher’s office, withdraws from public view, and willingly abides in the wilderness, until he is called. (Ap. Past.).

Act_11:26. That a whole year they assembled themselves [came together] with the church [in the congregation]. The congregation is here represented as having enjoyed a special blessing in being permitted to retain these teachers during an entire year. In our day, when congregations are provided with permanent pastors, and every individual can listen to the Gospel from youth to old age, and even on the death-bed, this privilege is but lightly esteemed by many. And yet, such regular and uninterrupted religious instruction was described, under the Old Covenant, as one of the blessings of the New; Isa_62:6-7. (Ap. Past.).—And the disciples were called Christians first in Antioch.—It is remarkable that the believers received their name, not from Jesus, the Saviour, but from him as Christ, the Anointed One. They are, namely, associated with him, not in the work of salvation, as fellow-saviours, but in the anointing which he received, deriving from Christ, the Head, their share of the gifts of the Spirit, which are intended for the general good. Hence John describes this anointing as a mark by which believers may be known: “Ye have an unction, etc”. 1Jn_2:20. (Ap. Past.).—This we ought to know, that Christ was born for us, and given to us, and that we Christians receive our name from him alone, as our only Ruler and Prince. For we have received all things from him, even as a man is called rich, on account of his riches, or as a woman, who possesses the goods of her husband, also retains his name. (Luther).—But if our name is a mere empty sound, we incur great guilt: nomen inane, crimen immane. (Ambrose).—O God, grant me grace that I may also be a true Christian, as well as bear the name; for he who merely receives the name, without the reality, can never enter into thy heavenly kingdom. (Hasslocher’s hymn: “Du sagst, ich bin ein Christ, etc.”).

Act_11:27-28. And in these days came prophets, etc. The gift of prophecy was not intended to afford the congregation a trivial entertainment for the hour; it furnished, in many cases, wholesome exercise for the faith and love of the members. (Rieger).—One of them … signified by the Spirit that there should be great dearth.—It is a great mercy of God that he does not suddenly, that is, unexpectedly, punish men, but forewarns them, so that they may escape. (Starke).

Act_11:29. Determined to send relief.—True faith always manifests its power and efficiency by works of love, Gal_5:6. (Starke).—When indications of the approach of afflictions appear, our first thoughts and efforts should not be solely devoted to the work of adopting precautionary measures in our own behalf, but should also refer to others, whose situation may be more exposed than our own. Cases often occur like that of the widow of Sarepta [Luk_4:26; Zarephath, 1Ki_17:9 ff.], who was first of all directed to bestow her limited store on the prophet Elijah, but who was afterwards abundantly consoled by the provision which was made for her and her son. Such will be the experience of those in whose hearts faith and love abide. (Rieger).

Act_11:30. Which they also did.—We must strike while the iron is hot; the good resolution must be carried into effect, before it cools.—By the hands of Barnabas and Saul.—Such was the ancient Christian order; pastors should also exercise a certain supervision over hospitals and almshouses, and ascertain whether the inmates are seasonably and judiciously relieved. Gal_2:10. (Starke).

ON THE WHOLE SECTION.—Under what circumstances will the divine blessing accompany the efforts of men to extend the kingdom of God? When the laborers, I. Manifest undaunted courage, in opposition to the world, Act_11:19; II. Are docile, and give heed to the intimations of divine Providence, Act_11:22; III. Maintain a spirit of brotherly love, Act_11:23-26.—The blessings which are connected with the afflictions of the Church of the Lord: the latter, I. Scatter abroad (Act_11:19) those who are united, and thus lead to the extension of the kingdom (e. g. the Waldenses; the Salzburgers [see the article on the latter in Herzog: Real-Encyk. XIII. 346–359, and Strobel’s “Salzburgers—who immigrated to Georgia, &c.”—Tr.] etc.). II. They unite those who are scattered abroad, thus furnishing exercise both, for faith and for love, Act_11:30; (e. g. the Gustavus Adolphus Union).

Act_11:27-30. On that relief, afforded to the distressed, which proceeds from a consciousness of our Christian fellowship: I. Its distinction from that relief which mere citizens afford; II. The increased power which it conveys to that fellowship from which it proceeds (Schleiermacher).—The diversity of the gifts of Christians, the means of promoting the common welfare: I Those who are received as guests, impart the Gospel in return, Act_11:19-21; II. Those who abundantly possess the word, share with those who are only partially acquainted with it, Act_11:22-28; III. Those who are blessed with temporal wealth, assist those who have nothing, Act_11:29-30. (Lisco).—National afflictions, a source of blessings for the church, ver, 28–30: I. They awaken prophetic voices; II. They teach men to give heed to the word; III. They produce works of love.—Offices of love, and the blessings which attend them: I. In spiritual things, Act_11:22-24; II. In temporal things, Act_11:28-30.—Good deeds bear interest: I. The good deeds proceeding from Jerusalem; II. The interest which Antioch returned.—Barnabas in Antioch, or, The pattern of a true minister of the word: I. He joyfully follows the leadings the Lord, Act_11:22; II. Examines the state of the church with sympathizing love, Act_11:23; III. Leads a pure and holy life before men, Act_11:24; IV. Coöperates, without envy, with his ministerial brethren, Act_11:25-26.—The conduct of Barnabas and Saul, a model of harmonious official action: I. The sacrifices which such action demands; II. The blessings which flow from it.—Barnabas and Saul in Antioch, or, A blessed year (Act_11:26) of pastoral labor: I. The grateful soil; II. The agreeable labor; III. The abundant fruits.—The sacred name: “Christians”, Act_11:26 : I. Its high honor: it designates (a) those who belong to Christ, and (b) are anointed with the Holy Ghost; II. The serious task which it imposes: it demands (a) an entire devotion to the service of Christ, and (b) the patient endurance of shame before the world.—Is the Christian name a term of honor, or of reproach? I. It is a term of honor, notwithstanding all the ridicule of the world, if we are all that it really imports; II. It is a term of reproach, not-withstanding all the honor which it may seem to confer, if we possess nothing more than the name.—The Christian name of the primitive church, viewed in the light of history: it indicates, I. A fixed purpose to separate a certain people of the Lord from the world; II. A positive severance from the people of the old covenant, and the organization of a Church of the New Testament; III. An irrevocable union with the Lord, in his life, his sufferings, and his glory.—The little flock of Nazarenes becomes a Christian people, or, The grain of mustard-seed becomes a tree (Mat_13:31-32).—Christ, all in all in his Church: I. The great theme of preaching, Act_11:20; II. The light and strength of believers, Act_11:21; Act_11:23; III. The guide and master of all pastors, Act_11:24-25; IV. The name and watchword of the Church, Act_11:26.—[Act_11:29-30. Contributions to benevolent purposes: I The duty to offer them; II. The spirit in which they are to be made; III. The principles which determine their amount (“every man … ability”); IV. The wide influence which they exert.—Tr.]

Footnotes:

[19]Act_11:28. a. The readings μεγάλην and ἥτις [of A. B. Cod. Sin. minuscules and fathers, and adopted by Lach. Tisch. and Born.—Tr.] are sustained by a greater number of ancient MSS. than the masc. μέγαν—ὅστις. [The latter, in text. rec. from G. H., are retained by Alf.—D. originally had the masc., which a later hand changed into the feminine; E. reads μέγαν—ἥτις. Winer (Gr. § 8. 2. ult. and § 59. 4. b. ult.) regards the fem. of the Doric and later Greek usage, as unquestionably the correct reading in this passage.—Tr.]

[20]Act_11:28. b. [Καὶ after ὅστις in text. rec., is found in E. G. H, and retained by Alf., but is omitted in A. B. D. Cod. Sin. Vulg., Engl, vers., and by Lach.—Tr.]

[21]Act_11:28. c. Καίσαρος after Κλαυσίου [of text. rec., from E. G. H.] is wanting in important authorities [A. B. D. Cod. Sin. Vulg. etc.], and must be regarded as an interpolated explanation. [Omitted by Lach. Tisch. and Alf.—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.

11:27-28 some prophets: See “The Gift of Prophecy” Theme Note. • Agabus: See also 21:10-12.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act_11:27-28. Κατῆλθον] whether of their own impulse, or as sent by the church in Jerusalem, or as refugees from Jerusalem (Ewald), is not evident.

προφῆται] inspired teachers, who delivered their discourses, not, indeed, in the ecstatic state, yet in exalted language, on the basis of an ἀποκάλυψις received. Their working was entirely analogous to that of the O. T. prophets. Revelation, incitement, and inspiration on the part of God gave them their qualification; the unveiling of what was hidden in respect of the divine counsel for the exercise of a psychological and moral influence on given circumstances, but always in reference to Christ and His work, was the tenor of what these interpreters of God spoke. The prediction of what was future was, as with the old, so also with the new prophets, no permanent characteristic feature; but naturally and necessarily the divinely-illuminated glance ranged very often into the future development of the divine counsel and kingdom, and saw what was to come. In respect to the degree of the inspired seizure, the προφῆται are related to the γλώσσις λαλοῦντες (see on Act_10:46) in such a way that the intellectual consciousness was not thrown into the background with the former as with the latter, and so the mental excitement was not raised to the extent of its becoming ecstatic, nor did their speaking stand in need of interpretation. Comp. on 1Co_12:10.

ἀναστάς] he came forward in the church-assembly.

Ἄγαβος] Whether the name (comp. Ezr_2:46) is to be derived from חָגָב, a locust (with Drasius), or from עגב, to love (with Grotius, Witsius, Drusius, Wolf), remains undecided. The same prophet as in Act_21:10.

διὰ τοῦ πνεύματος] This characterizes the announcement (ἐσήμανε) of the famine as something imparted to the prophet by the Holy Spirit; hence Eichhorns opinion (comp. Heinrichs), that the famine was already present in its beginnings, does great violence to the representation of the text, which, moreover, by ὅστις … Κλαυδίου states the fulfillment as having occurred afterwards, and consequently makes the event to appear at that time still as future, which also μέλλειν ἔσεσθαι definitely affirms.

λιμὸν … οἰκουμένην] that a great famine was appointed (by God) to set in over the whole inhabited earth. Thus generally is τὴν οἰκουμ. to be understood in the original sense of the prophet, who sees no local limits drawn for the famine beheld in prophetic vision, and therefore represents it not as a partial, but as an unrestricted one. Just because the utterance is a prediction, according to its genuine prophetic character, there is no ground for giving to the general and usual meaning of τὴν οἰκουμ.which is, moreover, designedly brought into relief by ὅληνany geographical limitation at all (to the land of Judaea or the Roman empire; see on Luk_2:1). This very unlimited character of the vision, on the one hand, warranted the hyperbolical form of the expression, as given by Agabus, while yet, on the other hand, the famine extending itself far and wide, but yet limited, which afterwards historically occurred, might be regarded as the event corresponding to the entirely general prophetic vision, and be described by Luke as its fulfilment. History pointed out the limits, within which what was seen and predicted without limitation found its fulfilment, inasmuch, namely, as this famine, which set in in the fourth year of the reign of Claudius (A.D. 44), extended only to Judaea and the neighbouring countries, and particularly fell on Jerusalem itself, which was supported by the Syrian queen Helena of Adiabene with corn and figs. See Joseph. Antt. xx. 2. 6, xx. 5. 2; Eus. H. E. ii. 11. The view which includes as part of the fulfilment a yet later famine (Baumgarten), which occurred in the eleventh year of Claudius, especially at Rome (Suet. Claud. 18; Tacit. Ann. xii. 43), offends against the words (λιμὸν … ἣτις) as well as against the connection of the history (Act_11:29-30). It is altogether inadmissible to bring in here the different famines, which successively occurred under Claudius in different parts of the empire (Ewald), since, by the famine here meant, according to Act_11:29-30, Judaea was affected, and the others were not synchronous with this. Lastly, very arbitrary is the assertion of Baumgarten, that the famine was predicted as a sign and herald of the Parousia, and that the fulfilment under Claudius was therefore merely a preliminary one, which pointed to a future and final fulfilment.

On λιμός as feminine (Doric), as in Luk_15:14, see on Luk_4:26, and Bornemann on our passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 11:27 . Antioch sends relief to Jerusalem. ἐν ταύταις δὲ ταῖς ἡ ., cf. Act 1:15 , Act 6:1 . ταύταις emphatic, by its position and also by its significance, days full of importance for Barnabas and Saul, who were still at Antioch (Weiss). προφῆται : the coming of the prophets gave an additional sanction to the work at Antioch. There is no reason in the uncertainty of the dates to suppose that they had been driven from Jerusalem by persecution. For the position of the Christian prophets in the N.T. cf. Act 13:1 , where Barnabas and Saul are spoken of as prophets and teachers; afterwards as Apostles, Act 14:4 ; Act 15:32 , where Judas and Silas are described as prophets, having been previously spoken of, Act 11:22 , as ἡγούμενοι amongst the brethren at Jerusalem (while Silas later bears the name of Apostle); cf. , further, 1Co 12:28 ; 1Co 14:29-33 ; 1Co 14:39 , Eph 4:11 , where in each case the Prophet is placed next to Apostles (although in 1 Cor. he may have been merely a member of a local community), perhaps because “he belonged to the same family as the great prophets of the Old Testament,” for whilst foreknowledge of events was not necessarily implied by the word either in the O.T. or in the N.T., the case of Agabus, both here and in Act 21:10-11 , shows that predictiveness was by no means excluded. The Christian prophets, moreover, as we see them in Acts, combine the duty of “ministering to the Lord” with that of preaching the word; they are not only foretellers, but forth-tellers of God’s will, as in the case of a Samuel or an Elijah, Gore, Church and the Ministry , pp. 240, 261, 393, etc.; Moberly, Ministerial Priesthood , p. 160 ff.; and for Sub-Apostolic Age , p. 179 ff.; Bigg, Doctrine of the Twelve Apostles , p. 28 (1898); Harnack, “Apostellehre” in Real-Encyclopädie für Protestant. Theol . (Hauck), p. 716, and see, further, on Act 13:1 .

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

God doth so wrap up his Church with the wicked, in his scourges and plagues which he sendeth upon the earth, that notwithstanding he provideth for it conveniently.

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

Verse 27. Came prophets from Jerusalem] Though the term prophet is used in the New Testament simply to signify a teacher, (See Clarke on Ge 20:7, where the subject is largely explained,) yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, Ac 11:28, though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, Ro 12:4, c., Acts 13:2-14:40, that the prophets of the New Testament were:

1. Teachers or preachers in general.

2. Persons who, on special occasions, were under the influence of the Divine Spirit, and then foretold certain future events.

3. Persons who recited hymns to the honour of God in the public assemblies of the Christians.

4. Persons who prayed in those assemblies, having sometimes the gift of tongues, at other times not.

From Eph 2:20; Eph 3:5, we learn that the prophets of the Christian Church were inferior to the apostles; but, from Eph 4:11, we see that they were superior to all other teachers, even to evangelists and pastors.

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

27. Luke commendeth in this place the faith of the men of Antioch by the fruit, because they endeavored to relieve the poverty of that church, from whence they received the gospel, with their abundance; and that did they unrequested. Such earnest care for the brethren doth sufficiently declare how seriously they worshipped Christ, the head of all. Luke doth signify that the fame of that church was spread abroad, when he saith that there came excellent men thither from Jerusalem. But forasmuch as the word prophet is taken divers ways in the New Testament as we may learn by the former Epistle to the Corinthians, those are called prophets in this place who were endued with the gift of prophesying, as the four daughters of Philip shall have the same title given them hereafter. And forasmuch as the foretelling of the famine is attributed to Agabus alone, we may hereby gather that this was granted to every one by a certain measure to know things to come.

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.

(27) Came prophets from Jerusalem.—The mission thus described was obviously a further sanction given by the Church at Jerusalem to the work that Saul and Barnabas were carrying on at Antioch. If we adopt the view suggested in the Note on Luk_10:1, that the Seventy were the representatives of the prophetic order, and were symbolically significant of the conversion of the Gentiles, it will seem probable that those who now came to Antioch belonged to that body, and rejoiced in what they found there as fulfilling the idea of their own commission.

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

27–30. Agabus at Antioch foretells a famine, and in consequence the Church at Antioch sends relief to Jerusalem

27. And in these days] i.e. while the Church at Antioch was being increased with a great multitude of Gentile converts, during the year’s residence there of Barnabas and Saul.

came prophets from Jerusalem unto Antioch] That there should be prophets in the Church was but the fulfilment of the prophecy of Joel which Peter had quoted in his Pentecostal sermon (Act_2:17). We cannot gather from the N. T. records any clear description of what office is to be understood by the word “prophet.” The men to whom it is applied are sometimes occupied in preaching and explaining the Word of God, and sometimes have the power of foretelling future events, as Agabus did here. See Act_13:1; Act_15:32; Act_19:6; Act_21:9-10; Rom_12:6; 1Co_12:10; 1Co_12:28-29; 1Co_13:2; 1Co_13:8; 1Co_14:6; 1Co_14:29-37.

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.

Which they also did,.... They not only determined, but they put their resolutions into execution, and acted according to a rule which the apostle recommends, Co2 8:11

and sent it to the elders; to the apostles; for though there were deacons there, yet they chose to send it to them, that they might put it into proper hands to distribute to the necessitous: and this collection they sent

by the hands of Saul and Barnabas; of this journey to Jerusalem, Paul makes no mention in Gal 1:17.

Next: Acts Chapter 12

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

27 And in these days came prophets from Jerusalem unto Antioch.

Ver. 27. From Jerusalem unto Antioch] The Church whereof was now grown so famous by the pious labours of Paul and Barnabas, that many holy and learned men resorted thither, as to a common school or academy. {a} So did various, in our forefathers’ days, to Zurich, Basil, Geneva, but especially to Wittenberg, where Luther and Melancthon laboured in the Lord’s work, to the good of many:

" Divisae his operae, sed mens fuit unica; pavit

Ore Lutherus oves, flore Melancthon apes."

{a} κοινον παιδευτηριον παντων ανθρωπων Sic de Athenis. Thucyd.

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.

And in these days - While Barnabas and Saul were at Antioch.

Came prophets - The word “prophet” denotes properly “one who foretells future events.” See the notes on Mat 7:15. It is sometimes used in the New Testament to denote simply “religious teachers, instructors sent from God, without particular reference to future events.” To teach the people in the doctrines of religion was a part of the prophetic office, and this idea was only sometimes denoted by the use of the word. See Rom 12:6; 1Co 12:10, 1Co 12:28; 1Co 13:2, 1Co 13:8; 1Co 14:3, 1Co 14:5,1Co 14:24. These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.

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

These here meant were enabled to foretell things to come; a gift which God did furnish some of his church with on such an extraordinary occasion, Eph 4:11, whereby they did beforehand signify future things for the good for the church, as here.

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

Now for and, A.V.; there came down for came, A.V.. (see Act_18:22) Prophets; a recognized order in the Church at that time (Act_2:17, Act_2:18; Act_13:1; Act_20:23; Act_21:9, Act_21:10; 1Co_12:28, 1Co_12:29; Eph_4:11) The news of the accession of the Gentiles to the Church of Antioch would naturally lead to such prophets being either sent by the Church of Jerusalem or coming of their own accord.

Vers. 27-30. God"s bounty and our well-being.

The reference, in these verses, to "a great dearth throughout all the world" (ver. 28), and to the sending of relief by the disciples, according to their several ability, to the brethren in Judaea (ver. 29), may suggest to us thoughts concerning the provision which God has made for us in his Divine goodness and also in his Divine wisdom. We look at

I HIS PROVISION FOR OUR TEMPORAL WELL-BEING. The great multitudes of mankind, the hundreds of thousands of millions are fed, year after year, age after age; and many hundreds of millions more might be sustained if all the use were made that might be of the opportunities open to us. God, in his bounty, provides what we want in

(1) fruitful and extensive soil,

(2) multiplying set,

(3) agricultural knowledge, (Isa_28:26)

(4) materials for implements of husbandry,

(5) all nourishing and ripening agencies.

II HIS CONSIDERATION OF OUR PIETY. God gives us our bread, our maintenance, in such a way that we are almost compelled to acknowledge his hand in the harvest. Evidently we did not produce the soil nor make the seed; evidently we cannot cause it to fertilize and grow; evidently it is his sun that shines and his rain that falls on our fields. The ordinary processes as by which the seed is multiplied are such as direct our eyes to heaven. And often, in his wisdom, he holds his hand, he withdraws the sunshine or keeps back his clouds, he sends dearth as "in the days of Claudius Caesar" (ver. 28), and then men are constrained to remember that there is work being done in the soil and in the sky which they cannot control, and in regard to which they must look up to God the Giver of all, whose is the earth with its fullness, and ask of him, and plead with him, and, it may be, humble themselves before him.

III HIS REGARD FOR OUR INTELLECTUAL AND MORAL WELLBEING.

1. Intellectual. God teaches us, (Isa 28) but he leaves much to be discovered by our own mental labor. Agriculture provides a very wide and a very noble field for observation, experiment, contrivance; it tasks and trains the mind.

2. Moral. We cannot secure our harvests without

(1) industry,

(2) combination,

(3) patience. (Jam_5:7) The abundance, and indeed superabundance, of the earth"s yield is such that

(4) there is enough for the supply of those engaged in other pursuits; hence there is room for all kinds of labor beside that of agriculture for the pursuit of art, and for the teaching of religious truth and training in the religious life. Those who have received the bread of eternal life from the lips of others can furnish, as Antioch now supplied Jerusalem, the bread of this temporal life to those to whom they are under spiritual obligation. The abundance which prevails in some districts and famine is never universal gives the opportunity of

(5) showing practical kindness. On this occasion there was sufficient in Syria for its own need and for the distress in Judea, and the Christians of Antioch contributed to supply the wants of those at Jerusalem.

We should:

(1) receive God"s temporal mercies with the gratitude which belongs to piety;

(2) distribute of our abundance to those who have a claim on us, either on account of the spiritual favors they have conferred or in virtue of their special necessity. C.

Vers. 27-30. Practical sympathy between Jew and Gentile.

I The test of REAL UNION must be an appeal to self-sacrifice. Antioch was wealthy; Judaea was poor. The prophets came from Jerusalem; the return was relief sent to poor brethren, both as a sign of obedience to the Spirit and as a pledge of future oneness. There could be no more decided evidence that the Gentile converts were really incorporated into the apostolic Church.

II The prophetic element quite consistent with the maintenance of A SETTLED ORDER in the spiritual life. The extraordinary manifestations of the Spirit must be distinguished from the ordinary work of the Church. The collected relief was sent to "the elders." The hands of Barnabas and Saul carried it. Thus the new Gentile community at Antioch did not break away from the original center at Jerusalem. It was not Saul"s aim to disacknowledge those who had preceded him; but, while carefully maintaining the connection, preserving independence.

III WILLINGHOOD the principle of the Church"s charity. "Every man according to his ability." "God loveth a cheerful giver." No sign of ecclesiastical rate-laying. Until the Church became corrupt, it had no need of any other law than spiritual law. R.

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

Barnabas and Saul sent on a charitable mission:

v. 27. And in these days came prophets rom Jerusalem unto Antioch.

v. 28. And there stood up one of them, named Agabus, and signified by the Spirit that there should be great dearth throughout all the world; which came to pass in the days of Claudius Caesar.

v. 29. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea;

v. 30. which also they did, and sent it to the elders by the hands of Barnabas and Saul.

"In these days," the days of the first love, when the fires of zeal for the Lord and of love for the brethren were still burning high, there were also extraordinary gifts of the Spirit to be found in the congregations. Fraternal relations with the congregation at Jerusalem having been established, there came down from that city to Antioch some prophets, men that had received the special gift of being able to foretell the future. One of these prophets, a man by the name of Agabus, by the power of the Spirit indicated that a great famine was destined to come over the whole world. This prediction, as Luke notes, was fulfilled in the reign of the Emperor Claudius. As all the secular historians of note, Suetonius, Dion Cassius, Tacitus, and also Eusebius, bear witness, a severe famine at that time struck the entire civilized world, notably the countries along the Mediterranean. But now the love of Christ which lived in the Christians by faith became manifest. Every one of the disciples, according to his individual ability, pledged himself to send, in proportion to his means, for the service of relief to those brethren in the faith that lived in Judea. Since Antioch was a prosperous city, the chances are that many of the Christians living there partook of this prosperity in one form or the other, and were therefore in a position to give material aid to the brethren that were less fortunately situated. When therefore the need arose, the congregation at Antioch sent aid, very likely in the form of money, to the elders at Jerusalem by the hand of Barnabas and Saul. The elders, or presbyters, included all the officers of the congregation, both those that labored in the Word and doctrine, and those that did the work of deacons. The apostles were teachers extraordinary, not only of the congregation at Jerusalem, but of the entire Church. The example of the Christians of Antioch may well serve for emulation at all times. Individual Christians and entire congregations should have not only their own needs in mind, but have regard also to those of others, and remember especially such as have served them with spiritual gifts and blessings, in the preaching of the Gospel.

Summary

Peter explains and defends his action at Caesarea over against the scruples of Judaizing critics, the congregation at Antioch is founded by some of the dispersed disciples and established by Barnabas, later with the aid of Saul.

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

Observe here, 1. That the wisdom of God, at the first planting of the Christian church, did confer upon some of its members extraordinary gifts; as the gift of tongues, the gift of miracles, the gift of prophecy, and the like.

Accordingly, at this time, certain persons who had the gift of prophecy, and did foretell things to come, being now at Antioch, by revelation from the Spirit of God, foretold that there would shortly be a great famine over all Judea, and several other parts of the world: which exactly came to pass in the reign of the emperor Claudius.

Where note, That as it is God’s prerogative to foreknow future things, so it is his prerogative to enable others to foretell future things.

This famine was here foretold, not by judicial astrology, but by divine revelation: That God, who provided for the patriarchs, by means of Joseph’s foreseeing the famine in Egypt, provided now for the Christians, by Agabus’s foretelling the famine which came upon Judea: "Agabus stood up and signified by the Spirit, that there should be a great dearthy throughout Judea." As God’s omnipotence is exerted for his church’s protection, so is his omniscience employed for its sustentation and preservation: Yea, all his attributes are engaged for her benefit and advantage.

Observe, 2. The full proof and evidence which the new converts at Antioch gave of the truth of their conversion to the Christian religion: Namely, their charity, and alms seasonably sent to the succour and relief of their fellow-members in Christ, which were in Judea. These were become very poor, by reason of the extraordinary malice, and long persecution of the Jews against them. And the seasonable succour now sent them from Antioch, was a singular comfort to them, and a sweet-smelling sacrifice unto God.

Observe lastly, The wise regulation of their charity, "every man gave according to his ability." This is the true standard of charity: We are to give alms of such things as we have, and according to what we have.

Christian prudence must direct us in the exercise of Christian charity; that must direct us in finding fit and proper objects for our charity, that we may give most to them that have most need.

Prudence must also direct us in timing our charity, that we do not put our poor brethren off with frivolous excuses and tedious delays.

And it must direct us in the measure of our charity, that it doth not exceed the bounds of our estates.

Few indeed are guilty of erring on that hand; but it is possible there may be an error in the excess, as well as in the defect, of our Christian charity.

To prevent both evils, let the practice of these primitive Christians be a pattern for our imitation: "Who determined everyone according to his ability to send relief unto the brethren, and sent it by the hands of Barnabas and Saul."

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

GENTILE PHILANTHROPY

27-30. The great drought during the reign of the Emperor Claudius was already on them. The Jerusalem saints had found it necessary to sell their estates in order to support that wonderful Pentecost revival which converted thousands of foreigners and detained them unexpectedly, dependent on the local church for temporal support. Not only on this occasion, bul during subsequent years, we find generous responses from Gentile cities to the relief of the poor saints at Jerusalem. We see here a verification of God’s simple law regulating all Christian benefaction, i. e., “as any one of the disciples prospered,” they sent their contributions to the elders at Jerusalem by Barnabas and Saul, for judicious distribution among the needy saints.

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

27-30. We have dwelt long upon the new name given in Antioch; we must now consider other interesting events which occurred there about the close of the year in which Barnabas and Saul labored there together. (27) " In those days prophets came down from Jerusalem to Antioch, (28) and one of them, named Agabus, arose and signified through the Spirit that there would be a great famine throughout the whole world, which also occurred in the days of Claudius. (29) Then the disciples, every one according as he was prospered, determined to send relief to the brethren who dwelt in Judea; (30) which also they did, sending it to the elders by the hand of Barnabas and Saul. "

This is the first account we have of the gift of prophesy among the disciples, but Agabus and his companions appear to have been already known as prophets, doubtless from previous exercise of this gift. The brethren, therefore, did not hesitate to give full credit to the prediction, and knowing that such a famine must cause peculiar distress among the extremely poor in Judea, they were prompt to supply their wants even before the period of distress arrived. Their benevolence is not less remarkable than that of the Church in Jerusalem at the beginning. The poor for whom that Church provided were in their midst, and suffering from present want; but the disciples in Antioch anticipate a state of distress yet in the future, on the part of brethren to whom they are personally unknown, and provide for it in advance. No more striking evidence could be given, at once, of their benevolence, and their confidence in the predictions of their own prophets.

This benevolent supply was sent to the Elders, by whom, we are to understand, it was distributed to the final recipients. This is the first time that elders, as a distinct class, are mentioned in connection with the congregations of disciples. They are mentioned, however, as a class of officials then well known, and, consequently, we must infer that they had been appointed in the Churches at a still earlier period.

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.

27, 28. In these days. While Saul was at Antioch. Came prophets. See note on 2:17.

One of them named Agabus. Also named in 21:10. He had the prophetic gift. Should be a great dearth. A famine. Throughout all the world. This expression in the Scriptures often means the Jewish world. In the days of Claudius Cesar. Josephus (Antiquities, 20: 2, 6) describes a great famine that prevailed in Palestine in the reign of Claudius Cæsar, beginning about the close of a.d. 44, and lasting three or four years. Food had to be imported by the benevolent persons from Egypt and Cyprus, yet many perished.

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:

Here Luke tells background information about a prophecy in Antioch. (See: Background Information)

Now

This word is used here to mark a break in the main story-line.

came down from Jerusalem to Antioch

Jerusalem was higher in elevation than Antioch, so it was normal for Israelites to speak of going up to Jerusalem or going down from it.

Agabus by name

"whose name was Agabus"

indicated by the Spirit

"the Holy Spirit enabled him to prophesy"

a great famine would occur

"a great shortage of food would happen"

over all the world

This was a generalization referring to the part of the world that they were interested in. AT: "all over the inhabited world" or "throughout the Roman Empire" (See: Hyperbole and Generalization)

in the days of Claudius

Luke's audience would know that Claudius was the emperor of Rome at that time. AT: "when Claudius was the Roman emperor" (See: Assumed Knowledge and Implicit Information and How to Translate Names)

translationWords

prophet

Jerusalem

Antioch

Holy Spirit

famine

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

27–30. AGABUS AT ANTIOCH FORETELLS A FAMINE, AND IN CONSEQUENCE THE CHURCH AT ANTIOCH SENDS RELIEF TO JERUSALEM

27. ἐν ταύταις δὲ ταῖς ἡμέραις, and in those days, i.e. during the year when Barnabas and Saul were labouring in Antioch, and the Church increasing there rapidly in consequence.

προφῆται, prophets. That there should be prophets in the Church was but the fulfilment of the prophecy of Joel which Peter had quoted in his Pentecostal sermon (Act 2:17). We cannot gather from the N.T. records any clear description of what office is to be understood by the word ‘prophet.’ The men to whom it is applied are sometimes occupied in preaching and explaining the word of God, and sometimes have the power of foretelling future events, as Agabus did here. See Act 13:1; Act 15:32; Act 19:6; Act 21:9-10; Rom 12:6; 1Co 12:10; 1Co 12:28-29; 1Co 13:2; 1Co 13:8; 1Co 14:6; 1Co 14:29-37; Eph 2:20.

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.

27. ἐν τ. τ. ἡμ.] It was during this year, ver. 26.

προφῆται] Inspired teachers in the early Christian church, referred to in the Acts, and in the Epistles of Paul (see reff. and ch. 19:6; 21:9; Rom 12:6; 1Co 12:10; 1Co 13:2, 1Co 13:8; 1Co 14:6; 1Th 5:20). They might be of either sex (ch. 21:9). The foretelling of future events was not the usual form which their inspiration took, but that of an exalted and superhuman teaching, ranked by St. Paul above ‘speaking with tongues,’ in being the utterance of their own conscious intelligence informed by the Holy Spirit. This inspiration was however, occasionally, as here, and ch. 21:10, made the vehicle of prophecy, properly so called.

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

Prophets. See on Luk 7:26.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.