Acts 11:29

Act 11:29-30. Then the disciples — Foreseeing the distress they would otherwise be in, on account of that famine; determined to send relief unto the brethren in Judea — Καθως ηυπορειτο τις, according as each was prospered, or, according to the abundance which each had; these disciples being, doubtless, some in more plentiful circumstances than others. “This their determination was extremely proper; for the churches of Judea being more exposed than other churches to persecution, and the rapacity of the Roman officers, and to those outrages which the populace, under weak and corrupt governments, commit upon the objects of their hatred, the brethren in Judea could not have supported this dearth, if they had not been assisted from abroad.” — Macknight. These disciples, therefore, at Antioch, having made collections for them, sent the money, not to the apostles, (for they had now given up the management of the funds of the church in Jerusalem to others,) but to the elders — Or rulers of that church, chosen, perhaps, out of the one hundred and twenty, on whom the Holy Ghost fell at first. And these were to deliver it to the deacons, or otherwise to make distribution thereof to the brethren, according to their need. By sending this seasonable gift to the brethren in Judea, the disciples at Antioch, among whom were many Gentile proselytes, gave proof of the reality of their conversion, and did what they could to conciliate the good-will of the Jewish believers. And this mark of their regard seems to have been well received by them.

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

11:29-30 The upshot of Agabus’s prophecy was that the believers in Antioch decided to make a contribution to the Jewish believers—the brothers and sisters—in Judea. The believers in Antioch gave as generously as they could and committed the responsibility for this financial aid to leaders they trusted, namely, to Barnabas and his fellow worker Saul. This unified love and support of Christians for one another was a tangible demonstration of the difference Christ had made in their lives. Paul describes this visit in his letter to the Galatians (Gal 2:1-10).

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

Act 11:29. Μαθητῶν, each of the disciples) Luke does not say, of the Christians. At the commencement the name, disciples, continued the customary one among themselves: others distinguished them (the same persons) by the name, Christians, especially the more friendly lookers-on.—ὥρισαν, determined) They who determine, the more readily afterwards give effect to their determination: Act 11:30.—ἐν τῇ Ἰουδαίᾳ, in Judea) The bounty of the believers at Antioch very much assured the Jews as to the reality of the conversion of the former.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_11:29-30. That, as Neander conjectures and Baumgarten assumes, the Christians of Antioch had already sent their money-contributions to Judaea before the commencement of the famine, is incorrect, because it was not through the entirely general expression of Agabus, but only through the result (ὅστις καὶ ἐγένετο ἐπὶ Κλαυδ.), that they could learn the definite time for sending, and also be directed to the local destination of their benevolence; hence Act_11:29 attaches itself, with strict historical definiteness, to the directly preceding ὅστις … Κλαυδίου. Comp. Wieseler, p. 149. The benevolent activity on behalf of Judaea, which Paul at a later period unweariedly and successfully strove to promote, is to be explained from the dutiful affection toward the mother-land of Christianity, with its sacred metropolis, to which the Gentile church felt itself laid under such deep obligations in spiritual matters, Rom_15:27.

The construction of Act_11:29 depends on attraction, in such a way, namely, that τῶν δὲ μαθητῶν is attracted by the parenthesis καθὼς ηὐπορεῖτό τις (according as every one was able, see Kypke, II. p. 56; comp. also 1Co_16:2), and accordingly the sentence as resolved is: οἱ δὲ μαθηταὶ, καθὼς ηὐπορεῖτό τις αὐτῶν, ὥρισαν. The subsequent ἕκαστος αὐτῶν is a more precise definition of the subject of ὥρισαν, appended by way of apposition. Comp. Act_2:3.

πέμψαι] sc. τι.

The Christian presbyters, here for the first time mentioned in the N. T., instituted after the manner of the synagogue (זקנים),[268] were the appointed overseers and guides of the individual churches, in which the pastoral service of teaching, Act_20:28, also devolved on them (see on Eph_4:11; Huther on 1Ti_3:2). They are throughout the N. T. identical with the ἐπισκοποί, who do not come into prominence as possessors of the chief superintendence with a subordination of the presbyters till the sub-apostolic agein the first instance, and already very distinctly, in the Ignatian epistles. That identity, although the assumption of it is anathematized by the Council of Trent, is clear from Act_20:17 (comp. Act_11:28; Tit_1:5; Tit_1:7; 1Pe_5:1 f.; Php_1:1). See Gabler, de episcopis primae eccl., Jen. 1805; Münter in the Stud. u. Krit. 1833, p. 769 ff.; Rothe, Anfänge d. chr. K. I. p. 173 ff.; Ritschl, altkath. K. p. 399 ff.; Jacobson in Herzogs Encykl. II. p. 241 ff. Shifts are resorted to by the Catholics, such as Döllinger, Christenth. u. K. p. 303, and Sepp, p. 353 f.

The moneys were to be given over to the presbyters, in order to be distributed by them among the different overseers of the poor for due application.

According to Gal_2:1, Paul cannot have come with them as far as Jerusalem;[269] see on Gal_2:1. In the view of Zeller, that circumstance renders it probable that our whole narrative lacks a historical characterwhich is a very hasty conclusion.

[268] We have no account of the institution of this office. It probably shaped itself after the analogy of the government of the synagogue, soon after the first dispersion of the church (Act_8:1), the apostles themselves having in the first instance presided alone over the church in Jerusalem; while, on the other hand, in conformity with the pressing necessity which primarily emerged, the office of almoner was there formed, even before there were special presbyters. But certainly the presbyters were, as elsewhere (Act_14:23), so also in Jerusalem (Act_15:22, Act_21:18), chosen by the church, and apostolically installed. Comp. Thiersch, p. 78, who, however, arbitrarily conjectures that the coming over of the priests, Act_6:7, had given occasion to the origin of the office.We may add that the presbyters do not here appear as almoners (in opposition to Lange, apost. Zeitalt. II. p. 146), but the moneys are consigned to them as the presiding authority of the church. Omnia enim rite et ordine administrari oportuit, Beza. Comp. besides, on Act_6:3, the subjoined remark.

[269] Ewalds hypothesis alsothat Paul had, when present in Jerusalem, conducted himself as quietly as possible, and had not transacted anything important for doctrine with the apostles, of whom Peter, according to Act_12:17, had been absentsis insufficient to explain the silence in Galatians 2. concerning this journey. The whole argument in Galatians 2. is weak, if Paul, having been at Jerusalem, was silent to the Galatians about this journey. For the very non-mention of it must have exposed the journey, however otherwise little liable to objection, to the suspicions of opponents. This applies also against Hofmann, N. T. I. p. 121; and Trip, Paulus nach d. Apostelgesch., p. 72 f. The latter, however, ultimately accedes to my view. On the other hand, Paul had no need at all to write of the journey at Act_18:22 to the Galatians (in opposition to Wieseler), because, after he had narrated to them his coming to an understanding with the apostle, there was no object at all in referring in this Epistle to further and later journeys to Jerusalem.

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 11:29 . καθὼς ηὐπορεῖτό τις : only here in N.T., and the cognate noun in Act 19:25 , but in same sense in classical Greek; cf. Lev 25:26 ; Lev 25:28 ; Lev 25:49 , and Wis 10:10 (but see Hatch and Red-path on passages in Lev.). “According to his ability,” so A. and R.V., i.e. , as each man prospered, in proportion to his means. The expression intimates that the community of goods, at least in a communistic sense, could not have been the rule, cf. 1Co 16:2 , but a right view of “the community of goods” at Jerusalem invokes no contradiction with this statement, as Hilgenfeld apparently maintains, Zeitschrift für wissenschaft. Theol. , p. 506, 1895. On the good effect of this work of brotherly charity and fellowship, this practical exhibition of Christian union between Church and Church, between the Christians of the mother-city and those of the Jewish dispersion, see Hort, Ecclesia , p. 62; Ramsay, u. s. , p. 52; Baumgarten (Alford, in loco ). εἰς διακονίαν : “for a ministry,” R.V. margin, cf. Rom 15:31 , 2Co 9:1 , etc., Acta Thomæ , 56; “contributions for relief” Ramsay, see further below; on the construction and complexity of the sentence see especially Page’s note, and Wendt. ἀδελφοῖς : not merely as fellow-disciples, but as brethren in the One Lord.

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

That is, that thereof the Deacons might succor the poor: for it behooved to have all these things done orderly, and decently, and therefore it is said, that they sent these things to the Elders, that is, to the governors of the Church.

All Congregations or Churches make one body.

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

Then the disciples, every man according to his ability, determined to send relief, &c.--This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.

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

Verse 29. Then the disciples - determined to send relief] These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea, they resolved to communicate to them a portion of their temporal goods; and every man did this according to his ability, i.e. he gave a certain proportion of the property with which the providence of God had entrusted him. The community of goods had for some time ceased.

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

29. But here ariseth a question, seeing that the misery was common to all, why ought they rather to have succored one people than all the rest? I answer, that forasmuch as Judea was impoverished with great destructions of wars and other miseries, the men of Antioch were not without cause more moved with the miseries of the brethren which were there; secondly, the greater the rage of the enemies was, the more wretched was the estate of the brethren. Finally, Paul doth sufficiently declare, in the Epistle to the Galatians, that Judea had certain especial necessities, whereof all other had regard, not without cause, (Galatians 3) And this thankfulness deserved no small commendations, in that the men of Antioch thought that they ought to help the needy brethren, from whom they had received the gospel. For there is nothing more just than that those should reap earthly things who have sown spiritual things. As every man is too much bent to provide for himself, every man might readily have excepted and objected: Why shall not I rather provide for myself? But when they call to mind how greatly they are indebted to the brethren, omitting that carefulness, they turn themselves to help them. In sum, this alms had a double end; for the men of Antioch did the duty of charity toward their needy brethren and they did also testify by this sign, what great account they made of the gospel, whilst that they honored the place whence it came.

As every man was able. We see the men of Antioch observe in this place that mean which Paul prescribeth to the Corinthians, (2 Corinthians 8:6,) whether they did this of themselves, or being instructed by him; and it is not to be doubted, but that he continued like to himself in both places. Therefore we must follow this rule, that every one, considering how much is granted him, impart the same courteously with his brethren, as one that must give an account; so shall it come to pass, that he which is but poor shall have a liberal mind, and that a small reward shall be counted a fat and gorgeous sacrifice. By this word determined, Luke giveth us to understand that their oblation was voluntary. Which thing ought so to be, as Paul teacheth, that we reach out our hand unto the needy not as constrained, but cheerfully, (2 Corinthians 9:7.) When as he nameth every one, it is all one as if he should say, that one did not prescribe another a law, neither did they burthen one another with their prejudice, but that every man did bestow his liberality as seemed good to himself; and we must note the word διακονιας, whereby we are taught that rich men have greater abundance given them upon that condition, that they may be the ministers of the poor in the dispensation committed to them by God. Lastly, Luke teacheth that the blessing was sent not to all the whole nation, but only to those that were of the household of faith, not because we ought never to use any bountifulness, or courtesy towards the unbelievers, seeing love ought to extend itself unto all mankind, but because those ought to be preferred whom God hath joined and linked to us move near, and with a more holy band.

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.

(29) Then the disciples, every man according to his ability.—Literally, as each man prospered. It is obviously implied that the collection was made at once, as a provision against the famine, in consequence of the prophecy, before the famine itself came. We may well believe that Saul and Barnabas were active in stirring up the Gentiles to this work of charity. It was the beginning of that collection for the “poor saints at Jerusalem” which was afterwards so prominent in the Apostle’s labours (Act_24:17; Rom_15:25-26; 1Co_16:1; 2Co_9:1-15; Gal_2:10), and which he regarded as a bond of union between the Jewish and Gentile sections of the Church. It is probable that the generous devotion and liberality of the converts of Jerusalem in the glow of their first love had left them more exposed than most others to the pressure of poverty, and that when the famine came it found them to a great extent dependent on the help of other churches.

Determined to send relief.—The Greek gives the more specific to send as a ministration, the half-technical word which St. Paul uses in Rom_15:31; 2Co_9:1.

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

29. Then the disciples] i.e. of the Church of Antioch.

relief unto the brethren which dwelt in Judea] No doubt the Christian Church in Judæa would be much impoverished. At first the poorer converts had been sustained by the common fund, but persecution had driven away great numbers of the Christians, and those would be most likely to depart who possessed means to support themselves in other places. Thus the mother-church would be deprived of those members who were best able to give relief in such a severe time of distress.

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.

29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:

Ver. 29. Every man according] For to stretch beyond the staple is to mar all. A good man showeth mercy, but yet ordereth his affairs with discretion, Psa 112:5.

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

Then the disciples - The Christians at Antioch.

According to his ability - According as they had prospered. It does not imply that they were rich, but that they rendered such aid as they could afford.

Determined to send relief - This arose not merely from their general sense of obligation to aid the poor, but they felt themselves particularly bound to assist their Jewish brethren. The obligation to relieve the temporal needs of those from whom important spiritual mercies are received is repeatedly enforced in the New Testament. Compare Rom 15:25-27; 1Co 16:1-2; 2Co 9:1-2; Gal 2:10.

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

Who dwell in Judea. Most of the faithful in Jerusalem, who wished to live perfect lives, had sold their possessions, and placed the price in the hands of the apostles; and many others, who had not voluntarily relinquished their property, had probably lost most of it in the persecutions. Hence arose the particular distress of the brethren in Jerusalem, to relieve which the Gentiles made collections. It was meet, that they who had been made partakers of their spiritual goods, should now in time of need administer to them of their temporal substance. (Denis the Carthusian) --- Imitate the alms of these primitive Christians, and make to yourselves provision against another life. Oh how many are now clothed in silks, and abound in pleasures, but are naked and void of every thing, that will bear examination on the day of judgment! (St. John Chrysostom, hom. xxvi. in Act.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Every man according to his ability; which is the measure whereby we must mete out unto others: we are to give alms of such things as we have, or according as we are able, Luk 11:41.

These brethren, or believers, in Judea, were very poor, by reason of the extraordinary malice and persecution of the Jews against them, and therefore recommended by St. Paul unto them of Achaia, (especially to the Corinthians), and to the believers in Macedonia.

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

29. According to his ability—The readiness of their determination shows their unhesitating confidence in the certainty of the prediction of their Christian prophet.

At Jerusalem there were men of wealth and rank who became Christians; but, first, such in the first fervour of their love impoverished themselves in devoting their whole wealth to charity; next, they were broken up and dispersed by persecution; and last, they were afflicted with a famine, by which Josephus tells us that many Jews died of starvation. The Christians of neighbouring countries, therefore, in imitation of the tribute sent by the Jews of all countries to the temple service, sent their contributions to the relief of the Christian poor of Jerusalem and Judea.

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

And for then, A.V.; that for which, A.V.. This is the first example of the practice, so much encouraged by St. Paul, of the Gentile Churches contributing to the wants of the poor Christians of the mother Church of Jerusalem (Rom_15:25-27; 1Co_16:1 2Co 9; Gal_2:10, etc.)

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

Then - Understanding the distress they would otherwise be in on that account, the disciples determined to send relief to the brethren in Judea - Who herein received a manifest proof of the reality of their conversion.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes one verse 27

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.

29, 30. Then the disciples. Those at Antioch. They were informed that the famine would be very severe in Judea. Hence they contributed, each as he could, for the relief of their Jewish brethren, and sent it by the hands of Barnabas and Saul. The love of Christ was in their hearts. We see here the dawn of that new spirit that was to revolutionize the Gentile world. The Gentiles of Antioch extend their hands to relieve the distress of the Jews of Palestine.

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:

The words "They" and "they" refer to the believers in the church in Antioch. (See: Acts 11:27)

So

This word means marks an event that happened because of something else that happened first. In this case, they sent money because of Agabus' prophesy or the famine.

as each one was able

The richer people sent more; the poorer people sent less.

the brothers in Judea

"the believers in Judea"

by the hand of Barnabas and Saul

The hand is a synecdoche for the action of the whole person. AT: "by having Barnabas and Saul take to them" (See: Idiom)

translationWords

disciple

brother

elder

Barnabas

Paul

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

29. τῶν δὲ μαθητῶν καθὼς εὐπορεῖτό τις, and the disciples each man according to his ability, i.e. the disciples of the Church at Antioch.

εἰς διακονίαν, for relief. Lit. ‘for ministry’: a phrase which recalls the ἡ διακονία ἡ καθημερινή of Act 6:1. The relief from Antioch was to be distributed in that way, for no doubt the Christian Church in Judæa would be much impoverished. At first the poorer converts had been sustained by the common fund, but persecution had driven away great numbers of the Christians, and those would be most likely to depart who possessed means to support themselves in other places. Thus the Mother-Church would be deprived of those members who were best able to give relief in such a severe time of distress.

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.

29.] There is no need to suppose that the prophecy of Agabus preceded by any long time the outbreak of the famine: nor would it be any derogation from its prophetic character to suppose it even coincident with its first beginnings; it was the greatness and extent of the famine which was particularly revealed, and which determined the Christians of Antioch to send the relief. Baumgarten (vol. ii. p. 5), in tracing the gradual transition of the apostolic narrative from Jewish to Gentile Christianity, calls this contribution, sent from Antioch to Jerusalem, the first stretching out of the hand by the Gentile world across the ancient gulf which separated it from Israel.

τῶν δὲ μαθ. κ.τ.λ. is a mixture of two constructions, οἱ δὲ μαθηταὶ καθὼς εὐπορεῖτό τις αὐτῶν.

The church at Jerusalem was poor, probably in connexion with the community of goods, which would soon have this effect; see ch. 2:44, note.

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

According to his ability [καθως ηυπορειτο τις] . Lit., according as any one of then was prospered. The verb is from euporov, easy to pass or travel through; and the idea of prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning originaly to travel. Hence, to bid one farewell is to wish him a prosperous journey. Compare God - speed. So the idea here might be rendered, as each one fared well.

To send relief [εις διακονιαν πεμψαι] . Lit., to send for ministry

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