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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe notes that Barnabas "appears to be the kind of Christian all of us would do well to emulate. He was a righteous man who obeyed the Word in daily life so that his character was above reproach. He was filled with the Spirit, which explains the effectiveness of his ministry. That he was a man of faith is evident from the way he encouraged the church and then encouraged Saul." Faith (4102)(pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God (especially Jesus) and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Pistis is used in Acts 6:5 (see above) to describe Stephen and in Acts 6:7+ to describe "a great many of the priests were becoming obedient to the faith." In the present context, clearly Barnabas had already exhibited saving faith, so the fact that he is described as full of...faith speaks of the practical daily faith he exercised in order to live the Christian life. By faith we are justified (one time event Barnabas had experienced in the past). Now that we are justified by faith, it is also by faith that we are progressively sanctified. In our time on earth, living a supernatural life can never be divorced from dependence on faith, even as Paul taught the Corinthians declaring that "we walk by faith not sight." (2 Cor 5:7) Too many believers have forgotten that the way we entered salvation (past tense salvation, justification), BY FAITH, is the same way we continue in salvation (present tense salvation, progressive sanctification). But sadly, instead of continuing to daily rely on faith, many believers default back into a works-based mentality, the pattern we had before we were justified. And so Paul was calling the saints at Colossians not to fall into this trap but to walk by faith writing "Therefore as you have received Christ Jesus the Lord, so walk (present imperative) in Him." (Col 2:6+). Notice that in this passage Paul commands a lifestyle of godly conduct, but one that is not based on our our natural "abilities," but based on the truth that we are "in Him" in Christ, and, Christ, by His indwelling Spirit now enables us to habitually live out the God pleasing Christian life. There is no "Plan B" beloved. This message is difficult for saints to accept by faith, which is why Paul had to ask rhetorically in Galatians 3:3+ "Are you so foolish? Having begun by the Spirit (HOW DID THEY BEGIN? HOW WERE THEY INITIALLY JUSTIFIED? BY FAITH!), are you now being perfected (GROWING TOWARD THE GOAL OF CHRIST-LIKENESS, PROGRESSIVELY BEING SANCTIFIED) by the flesh?" "Of course not!" is the expected reply. Just as it was the Spirit Who swept us into the Kingdom of God by grace through faith (Eph 2:8,9), it is the same Spirit by Whom we are to be continually filled (Eph 5:18+) and to continue to walk by grace through faith (Gal 5:16+), where faith is the belief that what God has taught us in these passages is true and that in believing them and obeying them we too can truly live a life like Barnabas -- full of the Spirit and of faith! And let me encourage you dear brother or sister in Christ. If your faith is flagging and at low ebb, you can always do what the apostles did when they asked the Lord "Increase (see prostithemi below) our faith!" (Luke 17:5+, cf Mk 9:24) Related Resource: The Holy Spirit-Walking Like Jesus Walked! And considerable numbers were brought to the Lord - These new additions to the body of Christ in Antioch were in addition to the "large number who believed and turned to the Lord" in Acts 11:21.Note carefully the little conjunction "and" (kai in Greek) which links the man to the manifestation. In other words, these additional numbers were associated with the arrival of a man full of the Holy Spirit and of faith. This is clearly more than "coincidence" and speaks of the catalyzing effect that a good and godly man can have on a congregation! Father in Heaven, please raise up Barnabas-like men in Your churches all across America, before the night comes when no man can work. In Jesus' Name. Amen. Related Resource: Chart of God's Sovereignty in Salvation in the Book of Acts Considerable (Greek adjective hikanos) means sufficient, enough, adequate and in this context pertains to being a large number. Jack Arnold on were brought - The words “brought to the Lord” can be translated “added to the Lord.” People were being added to Christ and not just added to a church roll. The way to build a local church is to lead men to Christ and the local church roll will take care of itself. Were brought (4369)(prostithemi from from prós = to or besides + títhēmi = to put) means to add to that which is already present or exists (in this case the believers already present in Antioch). Prostithemi is in the passive voice emphasizing that it was the Holy Spirit Who accomplished this "divine addition." (SEE Jn 3:5-8, Jn 16:8-11, 1 Cor 12:13). Were brought is better translated were added by the ESV and CSB. Note also the passive voice which in this context is the "divine passive" picturing this as "supernatural addition," something only the Spirit of God could bring to pass. Note also they were added to the Lord, before they were "added" to the church rolls. How wonderful it would be if this were the pattern of church growth today, where all professors of Christ were indeed true possessors of Christ and were therefore first added to Him, brought into covenant with Him by grace through faith, and in unbreakable union and oneness with Him. Indeed, that was the church at Antioch! Little wonder that God used this church to penetrate the pagan world with the Gospel! As
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Wiersbe adds "It was not only a matter of religion, but also of culture; and cultural habits are very hard to break." Luke's uses of peritome - Acts 7:8; Acts 10:45; Acts 11:2; One wonders whether this experience percolated in Peter's mind and caused his response described by Paul in Galatians 2:12 - For prior to the coming of certain men from James, he (PETER) used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision." So here is Peter, by this time in quite matured in the faith, and yet he still wrestled with the approval (or disapproval) of men (or as some might say he still had an "approval idol.") Took issue with him - The imperfect tense pictures this as occurring over and over. One can picture one Jewish man accosting Peter and then another and another! It must have been quite a scene! Clearly they did not yet understand the relationship between Law and grace or the new relationship between Jews and Gentiles in the Body of Christ. Took issue (contended, criticized) (1252)(diakrino from diá = thru, to and fro + kríno = distinguish, decide, judge) literally means to judge between two (or to and fro) and has a range of meanings in the NT. The idea is to separate oneself apart and thus to make a cleavage (the prefix "dia" can mean "two" so here the cleavage is "in two.") The picture in this passage is of the Jerusalem Jews taking sides against Peter, disputing (debating) with him. Luke had used this same verb in Acts 10:20 to describe the Spirit instructing Peter to go downstairs to "accompany (the 3 men from Cornelius) them without misgivings (diakrino), for I (the Holy Spirit) have sent them Myself." And Peter uses this same verb (diakrino) again in Acts 11:2 when he related how the Spirit had given him instructions. Luke's only other use of diakrino is also in the context of Jewish disagreements concerning the Gentiles at the Jerusalem Council in Acts 15 (see Acts 15:9+). Wiersbe adds that diakrino "means “to make a difference.” These legalists were making a difference between the Gentiles and the Jews after Peter had demonstrated that “there is no difference!” God had declared the Gentiles “clean,” that is, accepted before God on the same basis as the Jews—through faith in Jesus Christ." Adam
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Wiersbe notes that Barnabas "emphasized dedication of the heart as he taught the people the Word of God. The phrase “cleave [cling] to the Lord” does not suggest that they were to “keep themselves saved.” The same grace that saves us can also keep us (1 Cor. 15:10; Heb. 13:9). The phrase reminds us of Joshua’s admonition to Israel in Joshua 22:5. To “cleave to the Lord” includes loving the Lord, walking in His ways, obeying His Word, and serving Him wholeheartedly. It means that we belong to Him alone and that we cultivate our devotion to Him. “No man can serve two masters” (Matt. 6:24). Resolute (consecrated)(4286) (prothesis from protithemai = set before oneself to be looked at or exposed to view and then to purpose or plan) is literally placing before or setting before and so means the setting forth of a thing or placing of it in view, a putting forward openly -- a presentation, setting forth, plan, design, purpose, resolve, will. Robertson on why Barnabas called exhorted them in this manner - "The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (4:36) for work like this....Persistence (prosmeno) was needed in such a pagan city." With resolute heart to remain.. (NET = "to remain true to the Lord with devoted hearts;" ESV = "to remain faithful to the Lord with steadfast purpose;" HCSB = "to remain true to the Lord with a firm resolve of the heart") - In English resolute is defined as single-minded, unyielding, firm in purpose or belief; characterized by firmness and determination, determined, resolved. Pastor Jack Arnold applies the principle in this passage - Notice that Barnabas did not tell these new Christians in the early stages of organization to form committees, plan a budget, hire a staff, program a social life in the church or bring in special speakers. No, he encouraged them to remain true to Jesus Christ in holiness and doctrine. It is not wrong to have committees, or a budget, or a staff, but we must always put our emphasis upon remaining true to Christ. If we cleave to Christ, individually and as a church, we shall grow in power and fruitfulness. Furthermore, all church organization, budget planning and hiring of staff should have as the final Goal activities that will aid Christians to remain true to the Lord. It is possible for lives to become barren and dry in the midst of activity if there is not real heart devotion to Christ. (ED: AND "ACTIVITY" WITHOUT THE SPIRIT'S POWER IS DECEIVING! LOOK OUT!) Notice, also, that Barnabas did not tell these new Christians to seek a second blessing (Is there a second blessing subsequent to salvation?) or search for the experience of tongues (What is the gift of speaking in tongues?), or tarry for a second work of grace. No, he told them to be true to the Lord. When they were saved, they received all they were ever going to get from the Lord. Salvation had been given to them and there was nothing more they were going to receive after salvation. However, they were to develop what they had by faith which was a progressive experience as one remained true to the Lord. Therefore, we can conclude that Christians do not need anything new. Christians are to remain faithful to what they have and not to go after something else. No Christian will ever be able to use up what resources he already has. His resources will never run dry. What is the key? The key is to remain true to the Lord. ILLUSTRATION - It was the middle of winter and the electricity had been knocked out by an ice storm. As we listened to our battery-powered radio the announcer said, “The following churches will be closed due to lack of power.” What a provocative statement! What would the announcer say about many American churches today? They probably wouldn't be closed for lack of activity, but lack of power is another matter! A.W. Tozer some 50 years ago made a similar pronouncement “If the Holy Spirit was withdrawn from the church today, 95 percent of what we do would go on and no one would know the difference. If the Holy Spirit had been withdrawn from the NT church (in Acts), 95 percent of what they did would stop, and everybody would know the difference.” (See A Spirit Filled Church) MacArthur to remain true to the Lord "reflects the concern that every pastor feels for new converts, that they continue in the faith.In Acts 13:43, Paul and Barnabas exhorted new believers to "continue in the grace of God." In Acts 14:22, they exhorted the Christians of Lystra, Iconium, and Antioch to "continue in the faith." The only way to remain true to the Lord is to continue in His Word, where He reveals Himself to the believer. The apostle John wrote, "Let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father" (1 John 2:24). "If you abide in My word," Jesus said, "then you are truly disciples of Mine" (John 8:31). It is through the Word that the Holy Spirit, the resident truth Teacher (1 John 2:27), instructs believers. Wiersbe - Barnabas emphasized dedication of the heart as he taught the people the Word of God. The phrase “cleave [cling] to the Lord” (Acts 11:23KJV) does not suggest that they were to “keep themselves saved.” The same grace that saves us can also keep us (1 Cor 15:10; Heb 13:9). The phrase reminds us of Joshua’s admonition to Israel in Joshua 22:5KJV. To “cleave to the Lord” includes loving the Lord, walking in His ways, obeying His Word, and serving Him wholeheartedly. It means that we belong to Him alone and that we cultivate our devotion to Him. “No man can serve two masters” (Matt. 6:24). Heart (2588)(kardia) is in essence the "control center" of one's being, influencing our thoughts, words and actions. Because of the importance of the heart in remaining resolute, we do well to heed Solomon's exhortation to "Watch over your heart with all diligence, for from it flow the springs of life." (Pr 4:23+) Kardia gives us medical terms such as cardiac, cardiovascular, etc. Just as the integrity of our physical heart is vital to our physical life, in a similar and even more important way the integrity of our spiritual heart is vital to our spiritual life, for our spiritual life impacts not just our divine employment in time, our enjoyment of time but our employment (cf Lk 19:17) and enjoyment (cf Mt 5:12) throughout eternity. To remain true to the Lord - Remain is present tense calling for continual loyalty to the Lord Jesus Christ. Such steadfast continuance is tantamount to the doctrine of the perseverance of the saints, which ultimately is only possible in one indwelt by the Spirit of Jesus and Whose role it is to glorify Jesus. The use of the middle voice for remain indicates these new believers were to initiate this endeavor and participate in the effects of it. It would thus appear that while perseverance of the saints is a mark of genuine believers, such perseverance is not a passive acquiescence but a personal involvement is seeking to remain true to Jesus. Note the phrase to the Lord - Do you think Barnabas had any equivocation about encouraging these new believers to acknowledge the Lordship of Jesus Christ which many do even in evangelical circles? (See lordship salvation) Remain (4357)(prosmeno from pros = + meno = abide, remain) means to stay on, remain, "to stay on at a place beyond some point of time" (BDAG) (Acts 18:18, 1 Ti 1:3), to stay with someone, " to be steadfast in association" (BDAG) (Mt 15:32, Mk 8;2), figuratively to remain loyal to (Acts 11:23), to continue in, persevere in, keep on doing (1 Ti 5:5). Prosmeno - 7x in 7v - continue(1), continues(1), remain(2), remained(3). Not used in the non-apocryphal Septuagint - Matt. 15:32; Mk. 8:2; Acts 11:23; Acts 13:43; Acts 18:18; 1 Tim. 1:3; 1 Tim. 5:5 Related Resources: Perseverance of the Saints - is it biblical? How can I keep the faith? What is Calvinism and is it biblical? What are the five points of Calvinism? Ray
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Wiersbe comments "What Barnabas did for Saul needs to be practiced in our churches today. Mature believers need to enlist others and encourage them in their service for the Lord. It was one of D.L. Moody’s policies that each new Christian be given a task soon after conversion. At first, it might be only passing out hymnals or ushering people to their seats, but each convert had to be busy. As previously mentioned, he said, “It is better to put ten men to work than to do the work of ten men.” Many of Mr. Moody’s “assistants” became effective Christian workers in their own right and this multiplied the witness." And taught considerable numbers - In Acts 11:21 "a large number believed," and here we see the great turnout of "considerable numbers." Luke does not tell us what percentage were Gentile and what percentage were Jewish, but undoubtedly there was a significant component of Gentiles give the fact that Antioch had up to 10x as many Gentiles as Jews. Would this describe your church? What percentage of Sunday attendees are zealous for the Word and seeking to grow in grace by making time in their busy schedules to attend serious, in depth Bible studies? Jack Arnold on some who were taught - While they (BARNABAS AND SAUL) team taught every saint in the local church at Antioch for one year, one of the main thrusts of their ministry was to recognize the Christ appointed leadership in the Church at Antioch and train them. When Barnabas and Paul left for the first missionary journey in Acts 13, there were three other leaders (probably elders) in the local church in Antioch. “Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul (Acts 13:1+). Notice, also, that the local church at Antioch did not fold up when their two teaching elders (Barnabas and Paul) left for a few weeks to take a love offering to the needy saints in Jerusalem. These two men apparently had been very successful in the training of good leadership in the local church. Taught (1321)(didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. John
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Wiersbe on Christian - Unfortunately, the word Christian has lost a great deal of significance over the centuries and no longer means “one who has turned from sin, trusted Jesus Christ, and received salvation by grace” (Acts 11:21–23). Many people who have never been born again consider themselves “Christians” simply because they say they are not “pagans.” After all, they may belong to a church, attend services somewhat regularly, and even occasionally give to the work of the church! But it takes more than that for a sinner to become a child of God. It takes repentance from sin and faith in Jesus Christ, Who died for our sins on the cross and rose again to give us eternal life. The believers in the early church suffered because they were Christians (1 Peter 4:16). Dr. David Otis Fuller has asked, “If you were arrested for being a Christian, would there be enough evidence to convict you?” A good question! And the answer is a matter of life or death! (Bible Exposition Commentary) Christian (5546)(Christianos from Christos) one who follows Christ. One who is associated with Christ. A Christ-partisan. The suffix -ianos denotes partisanship, "the party of" or identity with the leader of a movement or community. For example, the Gospel writers used “Herodian” to denote someone who supported or worked for the dynasty of Herod the Great (Mt 22:16). Someone has pointed out that if you take the the word "Christian" and move the letter "a" to the front of the name you end up with an interesting designation "A Christ In." (cf Col 1:27b+). Thayer - The name was first given to the worshippers of Jesus by the Gentiles, but from the second century (Justin Martyr (e. g. Apology 1, 4, p. 55 a.; dialog contra Trypho, sec. 35; cf. `Teaching' etc. 12, 4)) onward accepted by them as a title of honor. Gilbrant writes that "The formation of the word (CHRISTIAN) follows the Latin pattern, frequently copied in the Greek of this period, of attaching an -ian suffix to a proper name to designate the followers or adherents of a particular person. Other examples include the Herodians in the New Testament and the Caesariani (imperial slaves) and the Pompeiani...the name Christian was at first applied to believers only by nonbelievers. All three uses of Christianos in the New Testament fit this pattern. In Acts 11:26 “the disciples were called Christians first in Antioch” by nonbelievers. Agrippa used the name Christian for one who believes in Christ in Acts 26:28. And in 1 Peter 4:16 believers were persecuted by nonbelievers because they were Christianos. Apart from these uses in the New Testament, the earliest occurrences of Christian are to be found in the secular writers Josephus (Antiquities 18.3.3), Pliny the Younger (Epistles 10.96,97), Tacitus (Annals 15.44), and Suetonius (Life of Nero 16.2). The first appearances of Christianos as a self-designation by a Christian writer are found in the early second-century writings of Ignatius who was bishop of Syrian Antioch. Even the formation of the word Christianos (see the first paragraph above) suggests that it was coined by Gentile nonbelievers who thought Christ was a proper name and did not recognize it as a title (Greek Christ = Hebrew Messiah). Though it is often stated that nonbelievers used the name Christian as a term of derision or ridicule (so Cremer, Lexicon, p.582; Lampe, Patristic Greek Lexicon; and Rengstorf, “Jesus Christ,” Colin Brown, 2:343), this would not necessarily always have been the case (see Grundmann, “chriō,” Kittel, 9:537)..(Complete Biblical Library Greek-English Dictionary) Steven Ger has an interesting insight noting that "today some Jewish believers in Jesus chafe at the title "Christian" and seek to disassociate themselves from the term. Generally, there are three basic reasons for this dissociation. For some, the appalling quantity of Jewish persecution carried out for seventeen centuries in the name of "Christianity" leaves them searching for an acceptable alternative to this emotionally sensitive designation. Although often misunderstood as separatism or elitism, this is usually motivated by emotion. For others, it is because they desire to use terminology that will effectively communicate to their unsaved Jewish friends and family, who, because of culture and history, would not intuitively understand what it means to be a Christian. For still others, it is because they have been taught that the term "Christian" was originally a derogatory term for Gentile believers, coined by Antioch Gentiles derisive of the new movement. Therefore, these Jewish believers in Jesus generally like to be called "Messianics," or more commonly, "Messianic Jews."" (Acts-21st Century Commentary).
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Wiersbe - There are people today who claim to receive special “words of revelation” or “words of wisdom” from the Lord, but such revelations are suspect and even dangerous. “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them” (Isa. 8:20). “Hearken not unto the words of the prophets that prophesy unto you,” warned Jeremiah. “They make you vain [fill you with false hopes]; they speak a vision of their own heart, and not out of the mouth of the Lord” (Jer. 23:16). (BEC) Ray
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Wiersbe reminds us that 'The purpose of true prophecy is not to satisfy our curiosity about the future but to stir up our hearts to do the will of God." Indicate (made it clear)(4591)(semaino from semma = a mark or sign) has a basic meaning of give a sign, to signify especially with the purpose of revealing, explaining or interpreting something (See Rev 1:1). It means to intentionally produce an impression and thus to signal or signify something, to make known, to report, to communicate (Acts 25:27 = "indicate the charges", Rev 1:1 = served to communicate and give a prophecy). John uses semaino three times in describing how Jesus would die (Jn 12:33, 18:32) and how Peter would die (John 21:19). In the context of making known before it means to prophetically foretell (Jn 12:33 - Jesus predicting His death). In the Lxx of Nu 10:9 the idea is to give a public sign or signal. In the Lxx uses in Ezekiel the idea was to sound an alarm, blow a trumpet (Ezek 33:3, 33:6, cf Jer 4:5). Semaino - 6x in 6v - communicated(1), indicate(3), signifying(2). Jn. 12:33 ("He was saying this [Jn 12:32] to indicate the kind of death by which He was to die"); Jn. 18:32 ("signifying by what kind of death He was about to die."); Jn. 21:19 ("signifying [Jn 21:18] by what kind of death he would glorify God.") ; Acts 11:28; One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world.... Rev 1:1 - The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated (semaino) it by His angel to His bond-servant John. Semaino - 21 verses in the Septuagint - Exod. 18:20; Num. 10:9; Jos. 6:8; Jdg. 7:21; 2 Chr. 13:12; Ezr. 3:11; Neh. 8:15; Est. 2:22; Est. 3:13; Job 39:24; Job 39:25; Prov. 6:13 (signals with his feet); Jer. 4:5; Jer. 6:1; Ezek. 33:3; Ezek. 33:6; Dan. 2:15; Dan. 2:23; Dan. 2:30; Dan. 2:45; Zech. 10:8 That there would certainly be a great famine all over the world - This famine fixes the date firmly at AD 45-46. Since this prophecy precedes the actual occurrence it would date the foundation of the church in Antioch about AD 43-44. Notice also the fact that the famine occurred, authenticated Agabus as a true prophet of God and not a false prophet. Read the OT guidelines "exception clause" regarding a prophet even if his prediction comes true! - Deuteronomy 13:1-5. In context, the world is either the inhabited world known at that time and/or the Roman Empire. Famine (3042)(limos from leipo = to fall short, be destitute or be in need) can refer to a literal hunger or famine, and in a metaphoric sense one’s mind might be said to be “hungry, starved.” Famines will be part of the end times scenario according to Jesus (Mt 24:7-note, Mk 13:8, Lk 21:11). Josephus wrote in Antiquities 20 -1.3-2.5: “Herod, the brother of Agrippa who had perished, was allowed to govern over Chalcis. He asked Claudius Caesar for control over the temple along with the sacred treasury, and the ability to choose the high priests, and he was given all that he had asked for. Around this time lived queen Helena of Adiabene, along with her son Izates. They both began to follow the Jewish way, turning away from their past lifestyle . . . Her arrival was of great help to the masses in Jerusalem; for there was a famine in the land that overtook them, and many people died of starvation. When it became necessary to obtain food abroad, queen Helena sent some of her attendants, with money, to the city of Alexandria to purchase as much grain as possible. She also sent others to the island of Cyprus to bring back dried figs. This whole process happened very quickly, and as soon as they had returned, they handed the provisions out to those who were in dire need of them. Because of this, she left behind a legacy and was held in great respect by the people and the nation at large. And when her son Izates became aware of this famine, he sent a large gift to the leaders in Jerusalem.” Suetonius also mentions this famine in ‘Life of Claudius’ chapter 18: “There was a scarcity of food, which was the result of bad harvests that occurred during a span of several years.” Roman historian Tacitus mentions the famine in his Annals, chapter 11:4 “A vision that came to him at night was the reason charges were filed against the man. In this dream, he claimed to have seen Claudius crowned with a wreath made of wheat, the ears of which were folded downward. And from this vision, he predicted lean harvests to come.” The fourth century historian Orosius mentions this famine in Syria which occurred in 46 and 47 A.D. A translation of Orosius was later made by King Alfred of England during the middle ages and was quoted in what is known as 'The Anglo-Saxon Chronicle'. The Chronicle lists British history from 1 A.D. to 1154 A.D. and contains the following remarks: “A.D. 46 . In this year, Claudius, the second Roman emperor to invade Britain, put much of the island under his control and added the Orkneys to Rome’s kingdom. This took place in the fourth year of his rule. In this same year, a great famine in Syria took place which Luke mentions in his book, “The Acts of the Apostles.” Due to his incompetence, The Emperor Claudius Nero almost lost control of the British isle. A.D. 46: In this year, the Emperor Claudius invaded Britain and conquered much of the island. The island of Orkney was also added to his empire. A.D. 47: In this year, the evangelist Mark began to write his gospel in Egypt. A.D. 47: During the fourth year of his rule, there was a great famine in Syria which Luke mentions in his book "The Acts of the Apostles.” A.D. 47: In this year, Claudius, ruler of the Romans, invaded Britain with an army, and took control of the island, and Roman rule was forced on all the Picts and the Welsh. Related Resources: Torrey Topical Textbook Famine Biblehub topic - Famine (huge list including a number of resources below) American Tract Society Famine Easton's Bible Dictionary Famine Fausset Bible Dictionary Famine Holman Bible Dictionary Famine and Drought Hastings' Dictionary of the Bible Famine Hastings' Dictionary of the NT Famine (2) Famine 1911 Encyclopedia Britannica Famine Wikipedia - Famine International Standard Bible Encyclopedia Famine McClintock and Strong's Bible Encyclopedia Famine The Jewish Encyclopedia Famine World (3625)(oikoumene from oikeo = to dwell or abide) has several different meanings depending on the context - (1) to the inhabited earth (PROBABLY THE BEST SENSE IN Acts 11:28 - option #2 is a possiblity) - the portion inhabited by the Greeks in distinction from the lands of the barbarians, (2) the Roman Empire (Acts 17:6) (3) the Jews in the world (Acts 24:5), (4) Palestine and adjacent countries (Lk 2:1, Acts 11:28). (5) Oikoumene also came to mean the habitable globe, the earth, the world as known to the people of ancient times (Matt. 24:14; Luke 21:26; Rom. 10:18; Heb. 1:6; Rev. 16:14). It is used as hyperbole in Lk 4:5. Lxx - Ps. 19:4; 24:1; Isa. 23:17). It is used metonymically, to stand for or represent the world or the inhabitants of the earth, mankind (Acts 17:31; 19:27; Rev. 3:10; 12:9; Lxx = Ps 24:1, Ps 33:8, Ps 49:1, Ps 50:12, Ps 90:2, Ps 93:1,Ps 96:13, Ps. 98:9). Gilbrant on the classical use - Opinions vary as to what oikoumenē originally denoted. It could designate the “inhabited earth,” as opposed to those areas that were uninhabited. From a technical perspective, oikoumenē is the present passive participle from oikeō (3474), “to dwell,” and designates the portion of the earth that was inhabited (in Greek writings, the world inhabited by Greeks, as distinct from the lands of the barbarian peoples). In those writings that speak of matters touching Roman affairs, oikoumenē is used to designate the lands of the Roman Empire. As will be seen later, the connotation of the Greco-Roman pagan world that accompanied this word is never contested in the New Testament. Oikoumenē has an extraordinary reference to the whole world including the spirit world. From about the Fourth Century B.C. oikoumenē came to indicate the inhabited world in a more general sense. Thus it can be seen that oikoumenē could have geographical, cultural, or political nuances in its various usages. (Complete Biblical Library Greek-English Dictionary) Oikoumene - 15x in 15v - inhabited earth(1), world(14). Matt. 24:14; Lk. 2:1; Lk. 4:5; Lk. 21:26; Acts 11:28; Acts 17:6; Acts 17:31; Acts 19:27; Acts 24:5; Rom. 10:18; Heb. 1:6; Heb. 2:5; Rev. 3:10; Rev. 12:9; Rev. 16:14 Oikoumene in the Septuagint - 2 Sa 22:16; Est. 3:13; Ps. 9:8; Ps. 18:15; Ps. 19:4; Ps. 24:1; Ps. 33:8; Ps. 49:1; Ps. 50:12; Ps. 72:8; Ps. 77:18; Ps. 89:11; Ps. 90:2; Ps. 93:1; Ps. 96:10; Ps. 96:13; Ps. 97:4; Ps. 98:7; Ps. 98:9; Prov. 8:31; Isa. 10:14; Isa. 10:23; Isa. 13:5; Isa. 13:9; Isa. 13:11; Isa. 14:17; Isa. 14:26; Isa. 23:17; Isa. 24:1; Isa. 24:4; Isa. 27:6; Isa. 34:1; Isa. 37:16; Isa. 37:18; Isa. 62:4; Jer. 10:12; Jer. 51:15; Lam. 4:12; Dan. 2:38; Dan. 3:2 And this took place in the reign of Claudius - Claudius, aka Tiberius Claudius Nero Germanicus who ruled after Caligula and before Nero. The fact that Claudius reigned from 41-54 AD helps date the foundation of the church at Antioch as during this period and also substantiates that this was several years after the persecution and scattering in Acts 8:1-4. Romans Rulers in Period of Acts EMPEROR YEARS REIGNED Tiberius A.D. 15-35 Caligula A.D. 35-41 Claudius (Acts 11:28; 17:7; 18:2) A.D. 41-54 Nero (Acts 25:11) A.D. 54-68 Wikipedia - Claudius (1 August 10 BC – 13 October 54 AD) was Roman emperor from 41 to 54. A member of the Julio-Claudian dynasty, he was the son of Drusus and Antonia Minor. He was born at Lugdunum in Gaul, the first (and until Trajan, only) Roman Emperor to be born outside Italy. Because he was afflicted with a limp and slight deafness due to sickness at a young age, his family ostracized him and excluded him from public office until his consulship, shared with his nephew Caligula in 37. Ger - Later that year (A D 44), (Agabus') prophecy would be fulfilled when a cataclysmic series of famines began which were to continue sporadically for the next five years during the reign of the Emperor Claudius. Ancient historians, in particular, Josephus, record that the Roman Empire was beset by several severe famines between the years A.D. 44-49. Acts 11:29 And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. KJV Acts 11:29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: in the proportion that any of the disciples had means Ezra 2:69; Nehemiah 5:8; 1 Corinthians 16:2; 2 Corinthians 8:2-4,12-14; 1 Peter 4:9-11 determined to send a contribution Acts 2:44,45; 4:34; Ecclesiastes 11:1,2; Luke 12:29-33; Romans 15:25-27; 1 Corinthians 13:5; 16:1; 2 Corinthians 9:1,2; Galatians 2:10; Hebrews 13:5,6 GENTILE GRACE GIVING And in the proportion that any of the disciples had means - The first words in Greek are "the disciples" which places emphasis on them and then on their act of generosity. Recall the root idea of disciples is "learners" and these Gentile believers had already learned the truth of Jesus' words that "It is more blessed to give than to receive." (Acts 20:35+). And so we see the "full circle" learners show themselves "learners" by being "doers" of the Word! What a model! Are you as convicted as I am? In the proportion is the Greek word kathos most often translated just, but in this context means "to the degree that." Some disciples had little but still proportionately gave. Absolutely less, but proportionately the same (cf the poor widow's convicting gift - Lk 21:2-3, 4+). God, of course, ooks not at the absolute amount they gave but upon their transformed hearts (cf 1 Sa 16:7) filled with kindness and love for men and women they had never even seen and likely of a race (Jewish Christians) they heretofore had despised. Notice also how Jesus words (Acts 20:35) are verified (as if anything Jesus said need verification!) - the "boomerang" thrown by the saints in Judea, returned to them at their time of need! In other words, the brethren in Judea had ministered spiritually, and now the brethren in Antioch were moved by the Spirit to minister financially (which is also ministering spiritually!) There is another aspect of their giving in proportion. As
Atos 11
Wiersbe - An important spiritual principle is illustrated in this passage: if people have been a spiritual blessing to us, we should minister to them out of our material possessions. “Let him who is taught in the word share in all good things with him who teaches” (Gal. 6:6NKJV). Relief is a surprising Greek noun diakonia which is most often translated "ministry" (19/34x) and next most frequently as serve/service/serving. (10/34x). What a "word picture" of how God's inspired Word sees our giving! It is a ministry! It is an act of service or serving! Isn't this a wonderful picture of God's grace flowing through redeemed sinners? When we give to poor and widows, God sees it as if we were serving them or ministering to them. Of course, this does not preclude face to face service and ministry but that is not always possible, as with missionaries in foreign countries. Swindoll - Secular historians note his having to deal with at least two severe grain shortages in Rome due to famines in several parts of the empire. These grain shortages affected Rome in AD 42 and 51. According to hints from Egyptian records of the time and Josephus’s Antiquities, Judea felt the effects around AD 46. That year, the church in Syrian Antioch took up a collection and sent it to Jerusalem in the care of Barnabas and Saul. This is noteworthy for a couple of reasons. First, the autonomous body of believers in Antioch viewed themselves as part of a greater whole and, therefore, responsible to care for their needy brothers and sisters in Jerusalem (cf. Acts 4:34-37). Second, the Antioch church had grown strong enough to send tangible help to Jerusalem instead of requiring assistance themselves. This signaled a subtle shift. The Jerusalem church would become less vital while Antioch would grow more important. (Acts-Swindoll's Living Insights) Acts 11:30 And this they did, sending it in charge of Barnabas and Saul to the elders. KJV Acts 11:30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul. sending it Acts 14:23; 15:4,6,23; 16:4; 20:17; 1 Timothy 5:17; Titus 1:5; James 5:14; 1 Peter 5:1 in charge of Barnabas and Saul to the elders Acts 12:25; 1 Corinthians 16:3,4; 2 Corinthians 8:17-21 FOLLOWING THROUGH William Arnot observes that "In the beginning of Acts 11 we learned that sufferings separated those who were united; and so the truth was spread: in the end we learned that sufferings united those who were separated and so, by contributing food to the Jewish Christians, the Gentile Christians bridged with love the dividing gulf, and permitted the body of Christ to flow into one. When the converted Greeks at Antioch learned by prophecy that the brethren in Judea would soon be in straits, they forthwith began to make contributions. Evidently they were cheerful givers. They would not murmur when the subscription list came round. They counted it blessed to give, and were ready. Before the calamity came, it was provided for. And this they did - The disciples followed through on their determination. Have you ever said you would do something (in ministry) and then failed to follow through. Many of us have said "I'll pray for you," only to find ourselves a little embarrassed when a some time later they come and thank us profusely for praying because "God clearly heard your prayers!" And yet we did not do as we had declared (This is "true confessions"!) As we have often heard, love is an "action" word. These new believers at Antioch were rapid "learners" (disciples) putting into action the inspired words that John would later pen on parchment... We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. 17 But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? 18 Little children, let us not love with word or with tongue, but in deed and truth. (1 John 3:16-18+) Paul described another situation when the Gentile church reciprocated with material benefits in light of the spiritual benefits they had received from the Jews in Jerusalem... But now, I (PAUL) am going to Jerusalem serving (diakoneo - present tense) the saints. 26 For Macedonia and Achaia have been pleased to make a contribution (koinonia) for the poor among the saints in Jerusalem. 27 Yes, they were pleased (eudokeo) to do so, and they (SAINTS IN MACEDONIA AND ACHAIA) are indebted (opheilo - present tense) to them. For (TERM OF EXPLANATION - WHAT IS PAUL EXPLAINING?) if the Gentiles have shared (koinoneo) in their spiritual things, they are indebted (opheilo - present tense) to minister (leitourgeo) to them also in material things.(Ro 15:25-27+) Steven Ger has a suggested chronology - The chronology of Acts 11:30 must be clarified. Luke, who is generally quite conscientious to list events in careful chronological order, seems to have inserted this verse here for thematic reasons, but chronologically it should be placed adjacent to Acts 12:25, following the events of Acts 12:1-24. Some three years later, at the height of the famine, Saul and Barnabas are sent by their church to Jerusalem with this financial aid package. This would allow sufficient time for the church in Antioch to have raised the notable benevolence collection, which Saul and Barnabas delivered to the elders leading the Jerusalem church, likely during the Feast of Tabernacles celebration of autumn A.D. 47. Sending it in charge of Barnabas and Saul to the elders - Barnabas and Saul had been discipling for a year and thus the church knew that they could trust them with their contribution for they had been handling the Word of God in a trustworthy manner (cf 2 Ti 1:14+). Don't miss the order of the names as it is significant - Barnabas and Saul. (Acts 11:30, Acts 12:25, Acts 13:1, 2, 7) As Jack Arnold points out "Paul did not come to Antioch as the main leader. He came as Barnabas's assistant. In Acts 11:30 the reference is to “Barnabas and Saul,” not Saul and Barnabas. However, after Acts 13, we see Barnabas taking a second place to Paul for the references are to “Paul and Barnabas.” (see Acts 13:9 and then Acts 13:42, 43, 46, 50) Even the great Apostle Paul needed training under an older, wiser pastor and Barnabas was the perfect man for the job." Sending (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. Here Barnabas and Saul were send out as a representative of the body of Christ at Antioch. Ray Stedman on sending it in charge of Barnabas and Saul - What wonderful instruction in the Holy Spirit they must have had under the leadership of these two men! How clearly they understood the essential character of the church -- that it is a body that shares life, one member with another. You notice that there is no sense of hierarchy here, no priesthood. There is no super-spiritual class of saints called the clergy. There is just the body of Christians together, one group in Jerusalem and one in Antioch. One has need and the other has plenty. And so the body in Antioch sent to the body in Jerusalem what was required to meet their need and to share together in the life that is in Jesus Christ. What a wonderful picture this is of the church. The essential characteristics of a church are all here: The gifts of the Spirit, the shared life in Jesus, the proclamation of the Word, the teaching of the Scripture, the sharing of the body; it is all here. Every now and then the Holy Spirit breaks out afresh and starts the pattern all over again, when men drift away from it. You and I are living in one of those days. What an exciting day this is, as God is renewing the pattern of the church once again in our own time! How we ought to rejoice in that great fact! (ED: THIS SERMON WAS PREACHED IN AUGUST, 1970 - IT SEEMS THAT THE MODERN CHURCH HAS DRIFTED AWAY AND NEEDS ANOTHER "EXCITING DAY" - IT HAS BEEN ALMOST 50 YEARS SINCE THE "EXCITING DAY" AT PENINSULA BIBLE CHURCH! SEND US THE FIRE OF REVIVAL LORD GOD. AMEN). (Acts 11:19-30 Expanding Horizons) Arnold on to the elders - It was not taken to the deacons or to a finance committee. This indicates that elders are the overseers of all finances in a local church. The elders received the money and distributed it as the people had need. It is also wonderful to note that Paul, who persecuted the Christians in Jerusalem as an unsaved man, now is chosen to bring the relief to the same church. Oh, how beautiful is the grace of God! Elders (4245) (presbuteros comparative of présbus = old man) referred to men who were older or more senior with no negative connotations but rather a sense of veneration. Presbuteros in this context does not speak of men of mature age but men of spiritual maturity In first Timothy Paul says "Let the elders (presbuteros) who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching… Do not receive an accusation against an elder (presbuteros) except on the basis of two or three witnesses." (1Ti 5:17,19) It would appear that the early church followed the pattern of used in the Jewish synagogues, in which several mature men were selected to provide leadership to the local congregation. Presbuteros in Acts - Note that while presbuteros is used by Luke earlier in Acts to describe Jewish leadership, the use in Acts 11:30 is the first time that he uses the designation "elder" to describe the leadership of the Church (cf. Acts 14:23; 15:2, 4, 6, 22, 23; 16:4; 20:17; 21:18). Presumably, elders were appointed to oversee the church in Jerusalem because the apostles were traveling to different regions to fulfill the charge given them by Jesus to be His witnesses. Acts 2:17; Acts 4:5; Acts 4:8; Acts 4:23; Acts 6:12; Acts 11:30; Acts 14:23; Acts 15:2; Acts 15:4; Acts 15:6; Acts 15:22; Acts 15:23; Acts 16:4; Acts 20:17; Acts 21:18; Acts 23:14; Acts 24:1; Acts 25:15; Ger adds this note - Unlike today's church, which is so often confused regarding the issue of whether a Jew may be saved and, once he is saved, how much of his Jewish culture (if any) he may still retain, the question which so greatly perplexed the early church was precisely how one goes about saving a Gentile. Indeed, there was a question as to whether seeking Gentile salvation was even a desirable activity. Although the tentative conclusion was reached that Gentiles could be saved and that, like Jews, they are saved solely through trust in Jesus apart from any other activity or belief, the exact nature of the relationship between Jewish and Gentile believers still remained to be fleshed out. How exactly were the two groups of believers to not only mingle together but also successfully blend together in affectionate coexistence? Was that even possible? Should they attempt to unite? Should they go their separate ways? How much Jewish practice did a Gentile believer need to adopt, and conversely, how much of his culture could or should he retain? These controversial issues would eventually come to a head at the Jerusalem Council in Acts 15, an astonishing nine years after Cornelius had turned to the Lord. (Ibid) Charles Swindoll applies the truths especially in the life of Saul - Set Aside for Good Works - No one likes to feel set aside. After Saul’s dramatic conversion on the road to Damascus and then his “furlough” in Tarsus ministry, he undoubtedly felt bewildered and disillusioned during those “silent” years back in his hometown. Thankfully, he submitted to a humbling decade of soul-shaping preparation in the shadows of the church. His patience allowed him to emerge later as the most influential man in the history of the New Testament age. As I observe the Lord’s preparation of Saul, two principles emerge. First, only the Lord can prepare a person for ministry. After the Lord confronted Saul personally (Acts 9:4-6) and then revealed his future role in ministry (Acts 26:15-18), Saul got to work right away, confronting his kindred Jews in the synagogues. When that failed, he wisely retreated to Arabia for nearly three years. Perhaps thinking his experience had sufficiently prepared him and feeling ready to engage in ministry again, he returned to Damascus—to disastrous results there and again in Jerusalem. Clearly, he wasn’t ready. Ten years passed (ED: SOME THINK LESS THAN 10 YEARS) with the great Saul of Tarsus pushed to the sidelines in a pagan university city, far from the action in Jerusalem, a town he once owned. Then, when the time for Saul was right, and when Saul was right for the times, the Lord allowed this humbled Pharisee to step into the spotlight. He reentered, a wiser man with a clearer understanding of the work of the Spirit in his life and his ministry. Almost every seasoned minister can relate. After I received my call to ministry, I knew immediately I needed to prepare. But when I enrolled in the four-year program at Dallas Theological Seminary, I had no idea that a large percentage of my preparation would occur outside the classroom! Certainly, the professors gave me crucial knowledge and insight, but it was the Lord who prepared me. During that time, He whittled and filed and chipped away at my character to shape me into a suitable vessel. Then, after my formal schooling, I spent another two years assisting an older pastor and another two years struggling in a ministry not suited to my personal style and bent. As I look back, I realize that nothing could have prepared me for my future role in ministry like the Lord’s personal touch during those difficult years out of the limelight. At the time, it was unclear what the Lord was doing. Looking back, it all makes sense. Second, the Lord must prepare the ministry for the person. During his face-to-face encounter with the Lord and his three-day fast, Saul learned that he would minister to the Gentiles. The Lord told him, “For this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.” (Acts 26:16-18) At the time, however, Peter had not yet visited Cornelius. The Gentiles were only beginning to consider this strange Jewish teaching from Jerusalem, and the church leaders had not even considered evangelism outside the Jewish community. Simply put, the world was not yet ready for Saul’s ministry with such a marked emphasis on grace. While the Lord prepared Saul for evangelism and church planting among the Gentiles, He also prepared the Gentiles and the church for him. In ministry—like a lot of things—timing is everything. (Acts-Swindoll's Living Insights)